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I^BT  250  .S8A  1840   "" 
Stevenson,  George,  181/ 
1859. 
A  treatise  on  the  of  ices  o 
Christ  


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OFFICES  OF  CHRIST 


ABRIDGED 


FROM  THE  ORIGINAL  WORK  OF  THE 


REV.  GEORGE  STEVENSON, 


WILLIAM   S.   PLUMER,  D.  D 


PRESBYTERIAN  BOARD  OF  PUBLICATION. 

WILLIAM    S.    MARTIEN,    PUBLISHING   AGENT. 

1840. 


CONTENTS 


SECTION  I. 

Page 
Mediation  in  General 9 

SECTION  II. 

The  Mediator  God  and  Man  in  one  person 14 

SECTION  III. 

The  Prophetical  Office  of  Christ 17 

SECTION  IV. 
General  Observations 13 

SECTION  V. 

The  various  ways  in  which  our  Lord's  instructions 
as  a  Prophet  have  been,  and  continue  to  be  com- 
municated           22 

SECTION  VI. 
Our  Lord's  Teaching 31 

SECTION  VII. 

The  extent  of  our  Lord's  commission  with  regard  to 
its  objects ;  and  its  various  results 36 

SECTION  VIII. 

General  remarks  on  the  Priestly  Office  of  Christ  .  .       60 

*1«&>54  28fi   uimnRAWN 


Vll  CONTENTS. 

SECTION  IX. 

Page 
The  Suretiship  of  Christ 63 

SECTION  X. 

The  humble  state  of  Christ  connected  with  his  sure- 
tiship           79 

SECTION  XI. 

The  functions  of  our  Lord's  Priesthood 83 

SECTION  XII. 
The  Kingly  Office  of  Christ 117 

SECTION  XIII. 

The  extent  of  our  Lord's  dominion  as  Mediator  .  .     125 

SECTION  XIV. 

Our  Lord's  administration  in  the  Church 130 

SECTION  XV. 

Our  Lord's  Administration  as  it  extends  to  all  things 
for  the  benefit  of  his  Church 136 

SECTION  XVI. 

What  is  meant  by  Christ's  delivering  up  the  King- 
dom       140 

SECTION  XVII. 

The  eternity  of  our  Lord's  reign  over  the  Church 
triumphant 144 


OFFICES   OF  CHRIST 


SECTION    I. 

MEDIATION   IN   GENERAL. 

Mediation  supposes  an  existing  controversy. 
A  third  party  comes  forward  to  make  up  the 
breach.  Hence  the  official  title,  mediator. 
The  mode  of  mediation  must  depend  upon  the 
nature  of  the  offence,  and  the  dispositions  of 
the  parties.  If  the  offence  is  of  that  descrip- 
tion which  will  admit  of  its  being  passed  over 
without  a  legal  satisfaction,  the  mediator  may 
bring  about  a  reconciliation,  in  so  far  as  the 
offended  party  is  concerned,  by  simple  inter- 
cession; but,  if  the  offence  is  of  such  a  charac- 
ter as  to  injure  the  honour  of  public  law,  or  to 
violate  the  rights  of  public  justice,  reconcilia- 
tion can  only  be  brought  about  by  mediation, 
in  the  way  of  the  mediator's  giving  that  satis- 
faction in  the  room  of  the  offender  which  the 
law  requires.  In  this  last  case,  mediation  in- 
volves suretiship— the  mediator  takes  the  place 
2 


10  OFFICES  OF  CHRIST. 

of  the  offender  in  law,  and  gives  satisfaction 
for  his  offence.  But,  though  the  offended 
party  may  be  satisfied  with  the  reparation 
made  by  a  surety  for  the  injury  he  had  sus- 
tained; and,  though  the  honour  of  public  law 
may  be  vindicated,  the  offender  may  still  re- 
main unreclaimed.  To  complete  the  recon- 
ciliation of  the  parties,  in  this  case,  the  offender 
must  be  brought  to  such  a  frame  of  mind,  and 
to  such  a  line  of  conduct,  as  would  entitle  him 
to  future  confidence,  and  to  the  restoration  of 
that  friendship  which  he  had  deservedly  for- 
feited. In  effecting  this,  the  mediator  must  be 
regulated  by  circumstances.  If  the  offensive 
conduct  proceeded  merely  from  error  in  judg- 
ment, the  offender  may  be  reclaimed  by  in- 
struction or  persuasion;  but  if  to  ignorance  he 
add  obstinacy,  then,  if  the  mediating  party  has 
the  right  and  the  means  of  interfering,  -the 
offender  must  be  brought  to  submission  by 
power.  These  principles  apply  to  the  recon- 
ciliation between  God  and  men. 

1.  The  parties  between  whom  the  Lord 
Jesus  is  called  to  mediate  are  God  and  fallen 
men.  "  There  is  one  God  and  one  Mediator 
between  God  and  men,  the  man  Christ  Jesus." 
God  made  man  upright,  and  so  long  as  he  re- 


OFFICES  OF  CHRIST.  11 

tained  his  primitive  integrity,  he  had  no  need 
of  mediatory  interference  in  his  approaches  to 
his  Maker.  But  sin  separated  between  them; 
and  as  man  had  neither  the  inclination,  nor  the 
ability,  to  satisfy  the  claims  of  the  divine  law 
which  he  had  violated,  if  he  was  to  be  restored 
to  the  favour  of  his  offended  sovereign,  it  be- 
hoved to  be  by  mediation. 

2.  The  plan  of  mediation  originated  with 
God.  He  was  the  party  offended  by  the  sin 
of  man,  and  according  to  the  principles  already 
laid  down,  to  him  alone  the  right  of  admitting 
the  satisfaction  of  a  surety  in  the  room  of 
transgressors  belonged.  But  God  whom  he 
had  offended  did  not  merely  admit  of  a  vica- 
rious satisfaction;  he  also,  in  his  boundless 
wisdom  and  grace,  provided  the  ransom,  in 
the  appointment  and  mission  of  his  own  Son 
to  be  the  Saviour  of  the  world.  The  whole 
plan  originated  in  the  grace  of  God,  was  framed 
by  his  wisdom,  and  is  carried  into  effect  by 
his  power. 

3.  Our  Lord  has  a  peculiar  fitness,  as  God- 
man,  for  accomplishing  the  work  of  mediation. 
A  condignity  of  character,  in  the  person  who 
mediates,  to  the  persons  with  whom  he  is  to 
mediate,  has  been  invariably  thought  necessary 


12  OFFICES  OF  CHRIST. 

in  cases  of  mediation  among  men;  but  it  was 
still  more  necessary  in  the  present  case.  It 
behoved  him  who  was  to  approach  God  to 
make  expiation  for  our  sins,  to  be  himself  a 
divine  person.  Jesus  is  a  divine  person,  "  in 
the  form  of  God,  and  thinks  it  not  robbery  to 
be  equal  with  God/'  But  it  was  no  less  ne- 
cessary that  he  should  be  nearly  related  to  the 
persons  for  whom  he  was  to  mediate;  and 
Jesus  is  not  only  God's  fellow,  but  our  bro- 
ther. "  As  the  children  are  partakers  of  flesh 
and  blood,  he  also  himself  likewise  took  part 
of  the  same." 

4.  Our  Lord  mediates  with  God  in  behalf  of 
fallen  men  as  a  priest,  by  sacrifice  and  by  in- 
tercession. God  is  the  party  offended  by  the 
sin  of  man,  and  to  him  satisfaction  was  due  for 
transgression,  and  this  satisfaction  could  only 
be  made  by  blood-shedding.  The  Socinians 
admit  of  our  Lord's  mediation  as  a  priest  in 
heaven,  by  intercession;  but  they  deny  that 
he  mediated  by  his  death  as  a  sacrifice  for  sin 
on  earth.  The  Scriptures,  however,  make  his 
death  as  a  propitiation  for  sin  the  fundamental 
act  of  his  mediation,  on  the  validity  of  which 
all  his  other  mediatory  acts  proceed.  "  For 
which  cause  he  is  the  mediator  of  the  New 


OFFICES  OF  CHRIST-  13 

Testament,  that  by  means  of  death,  for  the 
redemption  of  the  transgressions  that  were 
under  the  first  testament,  they  which  are  called 
might  receive  the  promise  of  eternal  inheri- 
tance." Heb.  ix.  15. 

5.  Our  Lord's  mediation,  as  it  respects  sin- 
ners, is  by  instruction,  and  by  power.  By 
his  obedience  unto  death,  the  controversy  on 
God's  part  is  removed,  sin,  the  cause  of  it, 
being  expiated,  and  an  everlasting  righteous- 
ness for  the  justification  of  the  church  brought 
in.  "  He  has  made  peace  by  the  blood  of  his 
cross."  But  to  complete  the  work  of  media- 
tion the  offenders  must  be  reclaimedv  and 
brought  to  a  dutiful  submission  to  the  law  and 
government  of  God.  This  our  Lord  accom- 
plishes by  his  instruction  as  a  prophet,  and 
by  his  power  as  a  king. 

6.  These  remarks  serve  to  show  that  our 
Lord's  general  office  as  mediator* necessarily 
includes  the  particular  offices  of  prophet,  priest, 
and  king.  Sin  had  separated  between  us  and 
God;  and  sin  could  only  be  expiated  by  sacri- 
fice— hence  the  necessity  of  his  priesthood. 
We  are  alienated  from  the  life  of  God,  by  the 
ignorance  that  is  in  us,  because  of  the  blind- 
ness of  our  hearts — hence  the  necessity  of  his 

2* 


14  OFFICES  OF  CHRIST. 

prophetical  office.  We  are  under  bondage  to 
sin,  Satan,  and  the  present  evil  world,  and  not 
only  captives,  but  also  willing  captives — and 
hence  the  necessity  of  his  kingly  office.  Thus 
his  official  character  is  complete,  as  it  is  com- 
mensurate to  the  utmost  extent  of  our  miseries 
and  wants. 

7.  We  shall  only  add  here,  that  our  Lord 
is  the  one  mediator,  to  the  exclusion  of  all 
others.  He  has  no  partner  with  him  in  this 
arduous  work;  and  as  he  is  alone  in  the  work 
of  mediation,  so  to  him,  and  to  him  alone,  the 
glory  of  it  is  due.  "  He  builds  the  temple  of 
the  Lord,  and  he  shall  bear  the  glory."  a There 
is  one  God  and  one  mediator  between  God  and 
men,  the  man  Christ  Jesus." 


#     SECTION    II. 

THE  MEDIATOR  GOD  AND  MAN  IN  ONE  PERSON. 

When  we  assert,  that  the  Mediator  is  God 
and  man  in  one  person,  we  are  not  to  be  un- 
derstood to  mean  that  his  incarnate  state  was 
necessary  to  his  appointment  to  the  office;  for 
his  appointment  was  from  everlasting.  Nor 
is  it  to  be  understood  that  he  was  incapable  of 


OFFICES  OF  CHRIST.  15 

mediatory  acts  till  he  became  incarnate;  for 
he  entered  upon  his  work  immediately  after 
the  fall.  But  what  is  meant  is,  that  all  his 
mediatory  acts  supposed  his  future  incarna- 
tion; and  that  the  actual  assumption  of  our 
nature  was  absolutely  necessary  to  the  full 
discharge  of  his  work. 

1.  Our  Lord  subsisted  in  Godhead,  not 
only  as  a  distinct,  but  as  a  divine  person,  be- 
fore he  assumed  our  nature.  This  appears 
from  the  personal  properties  and  personal  acts 
ascribed  to  him  before  he  became  incarnate. 
He  was  a  distinct  person  with  the  Father  be- 
fore he  became  man.  *fl  came  forth  from 
the  Father,  and  am  come  into  the  world; 
again  I  leave  the  world,  and  go  to  the  Father." 
John  xvi.  28. 

2.  This  divine  person  who  was  in  the  form 
of  God,  actually  assumed  our  nature  into  union 
with  his  divine  person.  He  "  was  made  flesh, 
and  dwelt  among  us."  John  i.  14.  He  was 
"  manifest  in  the  flesh."  1  Tim.  iii.  16.  The 
nature  he  assumed  was  our  nature;  not  a  na- 
ture simply  like  ours. 

3.  This  union  did  not  change  our  Lord's 
personal  identity.  His  person  was  one  before 
he  became  incarnate,  and  it  continued  to  be 


16  OFFICES  OF  CHRIST. 

one  after  he  was  manifest  in  flesh.  The  Son 
given,  and  the  child  born,  are  one  person. 
"For  unto  us  a  child  is  born,  unto  us  a  Son  is 
given;  and  the  government  shall  be  upon  his 
shoulder,  and  his  name  name  shall  be  called 
Wonderful,  Counsellor,  the  mighty  God,  The 
everlasting  Father,  The  Prince  of  Peace." 
Isaiah  ix.  6. 

4.  Though  this  is  an  intimate  union,  yet 
the  two  natures  are  not  confounded,  nor  their 
properties  mixed.  When  the  Son  of  God 
was  manifested  in  flesh,  his  divine  nature  did 
not  become  finite,  neither  did  his  human 
nature  become  infinite.  They  continued  to 
retain  their  distinct  properties  or  attributes. 
They  have  distinct  understandings,  and  dis- 
tinct wills,  though  their  operations  are  always 
in  unison.  Thus,  though,  as  God,  he  knew 
all  things,  yet,  as  man,  he  is  said  not  to  have 
known  the  day  of  judgment.  John  xxi.  17. 
Matt.  xxiv.  36. 

5.  By  virtue  of  this  union,  the  divine  and 
human  natures  in  the  person  of  Christ  came 
to  have  commiihion  with  each  other  in  per- 
sonal relations,  -and  personal  agency.  Our 
Lord  was  naturally  and  necessarily  the  Son  of 
God,  previous  to  his  assumption  of  our  nature. 


OFFICES  OF  CHRIST.  17 

His  sonship  is  not  founded,  as  some  have  sup- 
posed, upon  his  incarnation,  or  upon  his  mis- 
sion. He  was  the  Son  of  God  before  he  was 
sent  into  our  world,  and  before  he  was  con- 
ceived in  the  womb  of  the  virgin.  "  God  so 
loved  the  world  that  he  gave  his  only  begot- 
ten Son,"  &c.  John  iii.  16.  "  God  sent  forth 
his  Son,  made  of  a  woman,  made  under  the 
law,"  &c.  Gal.  iv.  4.  But  his  sonship  is  pre- 
dicated of  his  human  nature;  because,  in  con- 
sequence of  his  assuming  that  nature  into  union 
with  his  divine  person,  it  came  to  have  com- 
munion with  him  in  his  divine  sonship.  "  The 
Holy  Ghost  shall  come  upon  thee,  and  the 
power  of  the  Highest  shall  overshadow  thee; 
therefore,  also  that  holy  thing  that  shall  be 
born  of  thee  shall  be  called  the  Son  of  God." 
Luke  i.  35. 


SECTION    III. 

THE  PROPHETICAL  OFFICE    OF  CHRIST. 

The  term  prophet  in  Scripture  sometimes 
denotes  one  who  is  employed  by  God  to  fore- 
tell future  events.  In  another  sense  it  signi- 
fies one  who  is  employed  to  reveal  the  will 


18  OFFICES  OF  CHRIST. 

of  God  to  men,  whatever  be  the  matter  of 
the  revelation.  In  this  extended  sense  it  is 
applied  to  Jesus  Christ.  Our  Lord  acted  as  a 
prophet  from  the  earliest  period  of  the  church. 
He  was  however,  to  appear  in  our  nature  in 
the  end  of  the  Jewish  dispensation  as  a  public 
teacher,  and  in  this  view  his  appearance  as  a 
prophet  was  till  then  matter  of  promise.  Moses 
foretold  that  God  would  raise  up  to  Israel  a 
prophet  like  unto  him,  to  whom  they  should 
hearken.  Deut.  xviii.  15.  His  approach  was 
foretold  by  Malachi,  chap.  iii.  1.  and  iv.  2. 


SECTION    IV. 

GENERAL  OBSERVATIONS. 

1.  Our  Lord's  prophetical  office  was  necessary 
to  the  accomplishment  of  his  work  as  media- 
tor. As  the  plan  of  mercy  for  the  recovery  of 
fallen  men  is  supernatural,  and  could  only  be 
known  by  supernatural  revelation,  so  the  ho- 
nour of  the  divine  character  required,  that  this 
gracious  communication  of  God's  will  to  his 
fallen  creatures  shall  be  made  by  a  mediator. 
And  it  was  no  less  necessary  for  the  benefit  of 
sinners,  to  whom  the  communication  was  to 


OFFICES  OF  CHRIST.  19 

be  made.  A  consciousness  of  guilt  rendered 
them  incapable  of  receiving  with  profit  even 
the  overtures  of  mercy  immediately  from  God 
in  his  absolute  character.  The  dispensation 
of  the  law  from  Horeb  was  a  dispensation  of 
mercy,  as  the  law  was  prefaced  by  an  exhibi- 
tion of  God's  gracious  character;  yet  from  its 
being  accompanied  with  the  awful  symbols  of 
the  divine  presence  as  a  rectoral  judge,  the 
Israelites  could  not  endure  what  was  com- 
manded, and  earnestly  entreated  Moses  to  me- 
diate between  God  and  them.  Exod.  xx.  19. 

2.  Our  Lord  has  a  peculiar  fitness  for  his 
work  as  a  prophet,  from  his  incarnate  state, 
and  official  gifts.  Considered  as  God,  he  is 
in  the  bosom  of  the  Father,  and  hath  the  most 
perfect  knowledge  of  his  nature,  perfections, 
and  purposes;  and  when  he  unfolds  these  to 
men,  he  testifies  what  he  hrth  seen.  John  i. 
IS.  Viewed  as  man,  he  hath  a  peculiar  fit- 
ness for  communicating  these  mysteries  to  the 
human  race,  in  such  a  way  as  to  prevent  them 
from  losing  the  benefit  of  his  instructions  by 
his  overwhelming  majesty.  To  see  the  ad- 
vantage arising  to  the  church  from  our  Lord's 
incarnation,  considered  as  a  prophet,  we  have 
only  to  compare   the  terrific  symbols  of  his 


20  OFFICES  OF  CHRIST. 

presence  when  he  gave  the  law  from  Horeb, 
with  his  meek  though  majestic  appearance, 
wThen  he  expounded  the  same  law  on  a  moun- 
tain in  Galilee;  or  to  contrast,  as  is  done  by 
the  writer  to  the  Hebrews,  the  former  with  the 
present  dispensation  of  God's  grace.  Heb.  xii. 
18—24. 

3.  Our  Lord's  prophetical  office  derives  a 
peculiar  glory  from  the  duration  of  its  exer- 
cise, and  from  the  extent  of  his  commission. 
With  regard  to  the  duration  of  the  exercise  of 
his  prophetical  office,  it  commenced  almost 
with  time,  and  will  be  bounded  only  by  eter- 
nity. It  would  be  an  extremely  partial  view 
of  our  Lord's  prophetical  work  to  limit  it  to 
what  has  been  called,  though  perhaps  impro- 
perly, his  personal  ministry.  His  abode  on 
earth  was  but  short,  and  he  acted  as  a  public 
teacher  only  during  a  small  proportion  of  that 
period.  He  began  the  exercise  of  his  office  as 
the  prophet  of  the  church  in  the  publication  of 
the  first  promise  in  paradise,  immediately  after 
the  fall;  for  that  revelation  of  the  plan  of 
mercy  was  made  by  the  voice  or  personal  word 
of  God,  who  was  in  the  beginning  with  God. 
Gen.  iii.  8 — 15.  He  continued  to  exercise  it 
during  the  patriarchal  and  Mosaic  dispensa- 


OFFICES  OF  CHRIST.  21 

tions  by  means  of  the  prophets.  It  was  from 
him  they  received  their  commission,  from  him 
they  derived  their  instructions,  and  it  was  to 
him  they  were  indebted  for  their  success. 

4.  The  grand  end  of  our  Lord's  administra- 
tion as  a  prophet  on  earth  was  the  manifesta- 
tion of  God's  name,  or  the  unfolding  of  his 
character,  attributes,  and  purposes;  and  he 
could,  when  about  to  leave  the  world,  appeal 
to  his  Father,  that  in  this  important  work  he 
had  acted  faithfully;  but  the  continued  prose- 
cution of  the  same  work,  though  not  exactly 
in  the  same  manner,  after  his  resurrection  and 
ascension  to  glory,  was  also  the  matter  of  his 
vows.  "  0  righteous  Father,  the  world  hath 
not  known  thee,  but  I  have  known  thee,  and 
these  have  known  that  thou  hast  sent  me.  And 
I  have  declared  unto  them  thy  name,  and  will 
declare  it,  that  the  love  wherewith  thou  hast 
loved  me  may  be  in  them,  and  I  in  them." 
John  xvii.  25,  26.  See  also  Psalm  xxii.  22, 
23,  24;  and  Rev.  xxi.  23. 

5.  With  regard  to  the  extent  of  his  com- 
mission, it  far  exceeds  that  of  all  the  prophets 
who  went  before  him,  both  with  respect  to 
the  matter  and  the  objects  of  it.  They  were 
sent  to  communicate  only  certain  portions  of 

3 


22  OFFICES  OF  CHRIST. 

God's  will  to  men,  but  his  commission  em- 
braces the  whole  counsel  of  God.  "  He  is 
full  of  grace  and  truth."  "  In  him  are  hid  all 
the  treasures  of  wisdom  and  knowledge." 
Their  commission  was  in  a  great  measure  con- 
fined to  one  people,  but  his  commission  ex- 
tends to  men  of  every  nation  under  heaven. 
"It  is  a  light  thing  that  thou  shouldest  be  my 
servant,  to  raise  up  the  tribes  of  Jacob,  and  to 
restore  the  preserved  of  Israel:  I  will  also 
give  thee  for  a  light  to  the  Gentiles,  that  thou 
mayest  be  my  salvation  unto  the  end  of  the 
earth."  Isa.  xlix.  6. 


SECTION    V. 

THE  VARIOUS  WAYS  IN  WHICH  OUR  LORD'S  INSTRUCTIONS 
AS  A  PROPHET  HAVE  BEEN,  AND  CONTINUE  TO  BE  COMMUNI- 
CATED. 

In  general  our  Lord's  instructions  were  com- 
municated to  the  prophets  before  his  appear- 
ance in  our  world  as  a  public  teacher,  and  to 
the  apostles  and  evangelists  after  his  ascension, 
by  inspiration  of  the  Spirit;  and  they  were 
to  be  delivered  by  them  ministerially  to  the 
church  diffusive.  The  Holy  Spirit,  in  inspi- 
ring the  prophets,  and  afterwards  apostles, 
acted  in  the  appropriate  character  of  the  Spirit 


OFFICES  OF  CHRIST.  23 

of  Christ.  1  Pet.  i.  10,  11.  We  shall  submit 
to  our  readers  the  following  remarks  respect- 
ing the  nature  of  inspiration. 

The  possibility  of  inspiration  seems  to  be 
granted  by  all  who  profess  to  be  Christians, 
though  there  is  a  great  diversity  of  opinion 
with  respect  to  its  nature  and  degrees,  as  ap- 
plied to  the  Scriptures.  Some  are  of  opinion 
that  the  inspiration  of  the  Scriptures  amounted 
to  nothing  more  than  a  mere  superintendence 
over  the  minds  of  the  sacred  writers  so  as  to 
prevent  them  from  publishing  gross  errors. 
Others  go  a  little  further,  and  maintain  that, 
besides  superintendence,  the  understandings  of 
the  several  writers  were  enlarged — that  their 
conceptions  wrere  elevated  above  the  measure 
of  ordinary  men — and  that  with  their  minds 
thus  elevated,  they  were  left  to  their  own 
judgment  both  as  to  matter  and  words.  The 
advocates  of  plenary  inspiration,  again,  main- 
tain that  the  Holy  Spirit  suggested  to  the 
minds  of  the  persons  inspired  not  only  the 
matter  to  be  communicated,  but  also  the  words 
in  wrhich  the  communication  was  to  be  made. 
A  fourth  party  are  for  taking  in  all  these  sup- 
posed kinds  of  inspiration  now  mentioned; 
and   they   maintain   that   the   sacred    writers 


24  OFFICES  OF  CHRIST. 

sometimes  wrote  under  mere  superintendence, 
sometimes  under  superintendence  accompa- 
nied with  a  high  elevation  of  conception,  and 
at  other  times  under  divine  suggestion,  or  what 
is  called  plenary  inspiration,  according  to  the 
nature  of  the  subject  on  which  they  wrote. 

We  are  humbly  of  opinion,  that  inspiration, 
as  employed  in  communicating  the  sacred 
oracles  to  men,  is  only  of  one  kind,  and  that 
this  is  the  inspiration  of  suggestion,  according 
to  which  not  only  the  matter,  but  the  words 
also  were  communicated  to  the  minds  of  the 
sacred  writers. 

1.  The  Scriptures  themselves  take  notice 
of  only  one  kind  of  inspiration,  and  repre- 
sent it  as  extending  to  all  the  parts  of  Scrip- 
ture— to  those  which  are  historical  and  moral, 
as  well  as  those  which  are  prophetical  and 
doctrinal.  See  2  Tim.  iii.  16,  17,  and  2  Pet. 
i.  21. 

2.  There  must  have  been  more  than  an  en- 
largement of  the  understanding  and  an  eleva- 
tion of  conception  in  inspiration,  since  a  great 
many  of  the  things  were  such  as  could  not 
have  entered  into  the  hearts  of  men  or  of 
angels,  had  they  not  been  suggested  to  the 
mind  by  the  divine  Spirit.      Of  this  descrip- 


OFFICES  OF  CHRIST.  25 

tion  were  the  events  foretold  by  the  sacred 
writers  many  years  before  they  took  place, 
and  the  whole  of  the  doctrines  that  relate  to 
the  supernatural  plan  of  man's  redemption. 

3.  For  similar  reasons  we  must  insist  for 
the  suggestion  not  only  of  the  ideas,  but  also 
of  the  words  of  Scripture.  To  us  it  is  alto- 
gether inconceivable  how  the  sacred  writers, 
who,  like  other  men,  were  accustomed  to  think 
in  words,  could  have  the  ideas  suggested  to 
their  own  minds  except  in  words;  or  how 
they  could  have  written  intelligibly  about 
future  events,  with  which  they  could  have  had 
no  previous  acquaintance,  and  on  doctrinal 
subjects  far  above  their  comprehension,  had 
not  the  language  as  well  as  the  matter  been 
furnished  to  them  by  divine  suggestion.  The 
apostle  Paul  seems  to  put  the  matter  beyond  a 
doubt.   1  Cor.  ii.  13. 

4.  If  what  has  been  called  the  inspiration 
of  superintendence  and  elevation,  could  in  any 
case  be  deemed  to  have  been  sufficient,  it  must 
have  been  in  cases  where  the  sacred  writers 
may  be  supposed  to  have  had  a  prior  acquain- 
tance, from  other  sources,  with  the  subjects  on 
which  they  were  called  to  write;  such  as  sub- 
jects of  morality  and  history.      Rut  even  in 


2G  OFFICES  OF  CHRIST. 

these  cases  plenary  inspiration  seems  to  have 
been  absolutely  necessary.  With  regard  to 
moral  subjects,  it  may  be  observed,  that  in 
giving  the  decalogue  to  the  church,  which  con- 
tains a  summary  of  the  whole  duty  of  man,  he 
did  not  employ  the  ordinary  means  of  com- 
municating his  will  to  men,  but  spake  it  with 
his  own  mouth,  and  wrote  it  with  his  own 
finger  upon  two  tables  of  stone.  With  re- 
spect to  history,  it  may  be  observed  that  if 
we  consider  the  different  colouring  which  dif- 
ferent historians  of  the  same  age  have  given  to 
the  same  actions,  (though  they  came  under 
their  observation  respectively,)  when  left  to 
their  own  judgment  and  inclination,  it  is  im- 
possible for  us  to  conceive  how  the  actions  re- 
corded in  sacred  history  could  have  been  se- 
lected, the  principles  and  motives  from  which 
they  proceeded  traced  out,  and  their  moral 
tendencies,  as  they  affect  not  only  the  tempo- 
ral destinies  of  nations,  but  the  spiritual  and 
eternal  state  of  individuals,  delineated,  as 
they  have  been,  by  the  sacred  historians,  had 
they  not  written  by  divine  suggestion  or  ple- 
nary inspiration. 

We  may  add  further,  that  the  typical,  pro- 
phetical, and  even  chronological   writings  of 


OFFICES  OF  CHRIST.  27 

Moses  and  the  prophets  pointed  uniformly  to 
the  person,  offices,  sufferings,  and  future  glory 
of  Christ,  as  the  magnet  does  to  the  pole. 
"  To  him  gave  all  the  prophets  witness."  But 
this  could  not  have  been  the  case  had  they 
been  left  to  their  own  judgment  in  the  choice 
either  of  matter  or  words;  for  it  was  after 
they  had  received  these  communications,  and 
not  before,  that  their  judgment  was  employed 
in  diligent  search  to  find  out  their  typical  and 
prophetical  references  to  this  glorious  person, 
and  the  period  of  his  advent. 

5.  We  may  notice  further  that  the  evange- 
lists professedly  give  our  Lord's  discourses 
in  his  own  words,  and  an  account  of  his 
miracles  in  all  their  minute  circumstances, 
and  that,  too,  a  number  of  years  after  his  as- 
cension. But  it  is  impossible  to  conceive,  that, 
at  any  time,  and  more  especially,  at  a  period 
so  remote  from  the  time  when  these  discourses 
were  delivered,  and  those  miracles  wrought, 
they  could  have  done  so  merely  from  memory. 
Besides,  John  informs  us,  that  there  were  also 
many  other  things  which  our  Lord  did,  which 
were  not  recorded  either  by  himself  or  his  fel- 
low-evangelists. Now,  can  we  suppose  for  a 
moment,  that  the  evangelists  were  left  to  tljeir 


28  OFFICES  OF  CHRIST. 

own  judgment  to  select  the  things  which  were 
written,  especially  when  these  were  intended 
for  the  standing  use  of  the  church,  in  all  future 
ages,  as  a  rule  of  faith.  Indeed,  every  consi- 
deration forbids  that  we  should  admit,  even 
with  regard  to  historical  facts,  any  other  spe- 
cies of  inspiration  than  that  of  divine  sugges- 
tion. 

6.  We  observe  further,  in  support  of  plerary 
inspiration,  that,  unless  it  be  admitted,  the 
Bible  has  no  valid  claim  to  be  called  the  word 
of  God.  The  Scriptures  frequently  lay  claim 
to  a  divine  origin  in  support  of  their  supreme 
authority  as  a  rule  of  faith  and  manners;  but  if 
the  sacred  writers  were  only  under  what  is 
called  superintendence,  we  cannot  see  the  just- 
ness of  that  claim.  It  would  be  a  gross  per- 
version of  words,  to  call  a  man  the  author  of  a 
book,  who  had  no  hand  in  its  composition 
further  than  merely  guarding  its  real  author 
from  falling  into  gross  error.  "  All  Scripture 
is  given  by  inspiration  of  God." 

It  may  be  observed,  that,  besides  inspiration 
strictly  so  called,  the  church  was  favoured  with 
communications  of  God's  will  by  the  more 
immediate  appearances  of  the  Son  of  God: 
sometimes  in  the  likeness  of  human  nature, 


OFFICES  OF  CHRIST.  29 

which  he  was  to  assume  in  the  fulness  of  time, 
and  sometimes  in  the  shechinah.  Communi- 
cations from  God  were  made  also  by  means  of 
dreams.  Though  these  modes  of  communi- 
cating God's  will  to  men  were  distinct  from 
inspiration  so  called,  yet  they  were  always 
accompanied  by  it;  for  the  impression  on 
the  minds  of  the  prophets,  that  what  they 
heard  was  the  voice  of  God,  and  that  what 
they  saw  was  the  symbol  of  a  present  Deity, 
was  as  really  the  effect  of  the  inspiration  of 
the  Spirit,  as  were  those  revelations  of  God's 
will  which  were  communicated  by  simple  sug- 
gestion. 

Let  it  be  observed  further,  that  one  attribute 
of  inspiration  was,  that  the  persons  inspired 
could  not  conceal  the  words  of  the  Holy  One 
communicated  to  them;  which  plainly  shows, 
that  they  were  not  left  to  their  own  judgment 
or  inclination.  This  appears  from  the  case  of 
Balaam,  who  was,  on  one  occasion,  employed 
to  announce  God's  will  to  mankind.  Nothing 
could  be  further  from  his  inclination  than  to 
bless  Israel;  but  when  God  put  the  word  in 
his  mouth,  he  found  himself  impelled  to 
give  it  utterance.  See  Numb.  xxiv.  12,  13. 
The  same  thing  appears  from  the  example  of 


30  OFFICES  OF  CHRIST. 

Jeremiah.  Though  a  good  man,  he  once 
rashly  resolved,  from  the  contempt  and  perse- 
cution he  met  with  in  prosecuting  his  minis- 
try, to  speak  no  more  in  God's  name;  but  he 
tells  us,  that  he  was  impelled  to  speak  what 
was  communicated  to  him  by  the  Spirit;  not, 
indeed,  by  mere  physical  force,  but  by  the 
same  supernatural  influence  which,  communi- 
cated to  him  the  message  itself  (o  be  delivered. 
"  0  Lord,  thou  hast  persuaded  me,  and  I  was 
persuaded;  thou  art  stronger  than  I,  and  hast 
prevailed:  I  am  in  derision  daily,  every  one 
mocketh  me.  For  since  I  spake,  I  cried  out, 
I  cried  violence  and  spoil;  because  the  word 
of  the  Lord  was  made  a  reproach  unto  me, 
and  a  derision,  daily.  Then  I  said,  I  will  not 
make  mention  of  him,  nor  speak  any  more  in 
his  name;  but  his  word  was  in  mine  heart  as 
a  burning  fire  shut  up  in  my  bones,  and  I  was 
weary  with  forbearing,  and  I  could  not  stay." 
Jer.  xx.  7 — 9. 

The  circumstance  now  mentioned  is  insepa- 
rably connected  with  the  very  design  of  inspi- 
ration. The  gift  of  inspiration  was  conferred 
not  for  the  private  benefit  of  the  prophets  them- 
selves, but  for  the  public  edification  of  the 
church.     Had  it  been  left  to  the  choice  of  the 


OFFICES  OF  CHRIST. 

persons  inspired  to  reveal  or  conceal  the  n._^ 
sage  delivered  to  them  according  to  their  own 
inclination,  the  very  end  of  inspiration  might 
have  been  defeated.     The  mandate  of  heaven 
was  peremptory.  See  Jer.  xxiii.  28. 


SECTION   VI. 

OUR  lord's  teaching. 

Several  things  characterized  the  teaching  of 
our  Lord  while  in  the  world,  as 

1.  His  instructions  were  delivered  with  au- 
thority peculiar  to  himself. 

2.  His  instructions  were  delivered  with  the 
utmost  simplicity  and  plainness. 

3.  In  his  instructions,  we  see  majesty  com- 
bined with  humility  and  meekness.  The 
majesty  of  divinity  pervaded  the  whole  of  his 
work.  Every  thing  he  uttered  indicated  that 
the  speaker,  as  well  as  his  doctrines,  was  of 
heavenly  origin.  But  though  his  instructions 
were  delivered  with  majesty,  that  majesty  was 
accompanied  with  meekness:  he  sought  not 
his  own  glory,  but  the  glory  of  his  Father. 
On  no  occasion  do  we  find  him  exhibiting 
himself  as  an  object  of  applause.     In  him  the 


32  OFFICES  OF  CHRIST. 

ancient  predictions  were  fully  verified.  "  He 
shall  not  cry,  nor  lift  up,  nor  cause  his  voice 
to  be  heard  in  the  street."  Isaiah  xlii.  2. 

4.  His  instructions  were  seasonable,  and 
delivered  with  sympathy  and  feeling.  "A 
word  spoken  in  season,"  says  Solomon, "how 
good  is  it!"  And  again,  "  A  word  fitly  spo- 
ken is  like  apples  of  gold  in  pictures  of  sil- 
ver." This  property  our  Lord's  instructions 
possessed  in  the  highest  degree.  "  The  Lord 
God,"  says  he,  "  hath  given  me  the  tongue  of 
the  learned,  that  I  should  know  how  to  speak 
a  word  in  season  to  him  that  is  weary." 
Every  word  he  uttered,  whether  for  reproof, 
instruction,  or  consolation,  was  admirably 
adapted  to  the  circumstances  of  the  persons 
whom  he  addressed. 

5.  His  instructions  were  eminently  charac- 
terized by  integrity  and  faithfulness.  None 
of  the  popular  prejudices  of  his  countrymen 
escaped  his  reprehension.  Neither  could  the 
presence  nor  the  threats  of  those  in  power 
deter  him  from  his  duty.  When  told  that  if 
he  would  not  depart  hence,  Herod  would  kill 
him;  his  reply  was,  "  Go  ye  and  tell  that  fox, 
Behold  I  cast  out  devils,  and  do  cures  to-day 
and  to-morrow,  and  the  third  day  I  shall  be 


OFFICES  OF  CHRIST.  33 

perfected. "  The  same  integrity  characterized 
his  conduct  towards  his  friends.  While  he 
treated  them  with  great  tenderness,  he  did  not 
suffer  sin  upon  them,  but  detected,  and  point- 
edly reproved  them  for  their  unbelief,  their 
prejudices,  and  their  contentions. 

6.  He  was  a  most  condescending  and  pa- 
tient teacher.  He  condescended  to  instruct 
the  meanest  of  the  people.  In  this,  as  well 
as  in  other  respects,  he  supported  the  charac- 
ter given  of  Messiah  in  ancient  prophecy. 
Hence  he  adduces  this,  to  the  messengers  of 
John,  as  a  proof  of  his  Messiahship.  "  The 
blind  receive  their  sight,  and  the  lame  walk, 
the  lepers  are  cleansed,  and  the  deaf  hear, 
and  the  poor  have  the  gospel  preached  unto 
them." 

7.  His  instructions  breathed  the  most  ardent 
zeal  for  his  Father's  honour,  and  the  most 
affectionate  regard  for  his  people's  salvation. 
He  was  actuated  by  ardent  zeal  for  his  Father's 
honour.  When  he  had  spent  a  whole  day 
without  food  in  teaching  the  people,  "his  dis- 
cipl-es  prayed  him,  saying,  Master,  eat;  but  he 
said  unto  them,  I  have  meat  to  eat  that  ye 
know  not  of."  "  My  meat  is  to  do  the  will 
of  him  who  sent  me,  and  to  finish  his  work." 

4 


34  OFFICES  OF  CHRIST. 

When  he  cleansed  the  temple  of  money- 
changers,, his  disciples  remembered  that  it 
was  written  of  him,  "  The  zeal  of  thine  house 
hath  eaten  me  up."  Again,  he  was  actuated 
by  a  strong  regard  to  his  people's  salvation. 
He  was  a  man  of  sorrows;  and  the  only  occa- 
sion on  which  he  is  said  to  have  rejoiced,  was 
when  the  disciples  gave  in  the  report  of  their 
success  in  preaching  the  Gospel.  "In  that 
hour  Jesus  rejoiced  in  spirit,  and  said,  I  thank 
thee,  0  Father,  Lord  of  heaven  and  earth,  that 
thou  hast  hid  these  things  from  the  wise  and 
prudent,  and  hast  revealed  them  unto  babes; 
even  so,  Father,  for  so  it  seemed  good  in  thy 
sight."  On  the  other  hand,  the  impenitence 
of  the  Jews  deeply  affected  his  feeling  heart. 
Hence  the  tears  he  shed  when  he  approached 
Jerusalem:  "  When  he  came  near,  he  beheld 
the  city  and  wept  over  it,  saying,  if  thou  hadst 
known,  even  thou  at  least,  in  this  thy  day, 
the  things  that  belong  to  thy  peace!  but  now 
they  are  hid  from  thine  eyes."  Luke  xix. 
41,42. 

8.  His  instructions  came  with  irresistible 
power  upon  the  minds  of  men.  This  remark 
applies  not  only  to  their  saving  effects  upon 
the  minds  of  those  who  believed,  but  also  to 


OFFICES  OF  CHRIST.  35 

the  mere  rational  convictions  produced  by 
them  upon  the  minds  of  many  who  continued 
in  unbelief.  He  detected  the  most  secret  plots 
of  his  enemies,  and  solved  the  most  intricate 
questions  proposed  to  him  in  order  to  ensnare 
him.  Thus,  when  the  Pharisees  put  the  ques- 
tion to  him,  "  Is  it  lawful  to  give  tribute  to 
Caesar  or  not?"  his  answer  displayed  such  con- 
summate wisdom  and  prudence,  as  filled  them 
with  shame  and  confusion.  "  Jesus  perceived 
their  wickedness,  and  said,  why  tempt  ye  me, 
ye  hypocrites!  show  me  the  tribute-money; 
and  they  brought  unto  him  a  penny.  And  he 
said  unto  them,  whose  is  this  image  and  super- 
scription? They  say  unto  him,  Caesar's.  Then 
saith  he,  render  therefore  unto  Caesar  the 
things  which  are  Caesar's,  and  unto  God  the 
things  which  are  God's.  When  they  heard 
these  words  they  marvelled,  and  left  him,  and 
went  their  way.      Mat.  xxii.  17 — 22. 

With  respect  to  those  who  were  saved,  his 
words  were  "  with  power"  for  their  convic- 
tion. They  found  his  word  to  be  quick  and 
powerful,  and  a  discerner  of  the  thoughts  and 
intents  of  the  heart.  What  a  discovery  did 
the  woman  of  Samaria  obtain  of  the  evils  of 
her  heart,  and  the  profligacy  of  her  past  life, 


36  OFFICES  OF  CHRIST. 

from  our  Lord's  discourse  to  her  at  Jacob's 
well!  "Come,"  said  she,  "see  a  man  that 
told  me  all  things  that  ever  I  did;  is  not  this 
the  Christ?"  They  were  also  with  power  for 
their  saving  illumination  and  conversion. 
Though  the  want  of  apparent  success  as  a 
preacher  seems  to  have  been  a  part  of  our 
Lord's  humiliation,  yet  no  inconsiderable 
number  were,  by  his  personal  ministry,  turn- 
ed from  darkness  unto  light,  and  from  the 
power  of  Satan  unto  God;  and  these  could  tell 
that  the  words  which  he  spoke  were  "  spirit 
and  life." 


SECTION   VII. 

THE  EXTENT  OF  OUR  LORD'S  COMMISSION  WITH  REGARD  TO  ITS 
OBJECTS  J    AND  ITS  VARIOUS  RESULTS. 

In  regard  to  the  extent  of  his  prophetical  com- 
mission, with  respect  to  its  objects,  it  may  be 
observed  in  general,  that  our  Lord  came  to  in- 
struct fallen  men,  and  not  fallen  angels.  Though 
we  are  not  warranted  to  assert  that  our  Lord's 
commission  extended  to  all  mankind,  or  that  all 
mankind  have  in  every  age  had  even  an  obscure 
revelation  of  the  plan  of  mercy;  yet  the  ob- 
jection that  this  plan  is  unworthy  of  God,  from 


OFFICES  OF  CHRIST.  37 

the  revelation  of  it  being  confined  within  such 
narrow  limits,  has  less  weight  than  some  have 
supposed.  Though  this,  as  well  as  many  other 
things  connected  with  the  providence  of  God? 
must  be  referred  to  divine  sovereignty,  yet  it 
will  be  found,  that  the  moral  cause  why  com- 
paratively few  of  our  race  have  hitherto  en- 
joyed the  Gospel,  at  least  in  its  purity,  is,  their 
own  hatred  of  the  light,  and  their  aversion  to 
come  under  its  influence.  This  will  appear 
from  the  following  remarks: 

1.  At  two  periods  the  whole  of  mankind 
were  favoured  with  the  revelation  of  the  plan 
of  salvation.  They  were  so  in  the  family  of 
Adam.  The  plan  of  mercy  was  revealed  to 
him,  and  to  his  wife,  in  the  first  promise;  a 
threatening,  indeed,  to  the  serpent,  but  a  pro- 
mise to  the  woman  and  her  seed.  The  cir- 
cumstances in  which  this  promise  was  given 
contributed  greatly  to  render  the  knowledge  of 
it  permanent  in  Adam's  family. 

But  the  whole  human  race  again  enjoyed 
the  light  of  supernatural  revelation  in  the 
family  of  Noah.  Before  the  flood  he  was  "  a 
preacher  of  righteousness/'  which  supposes 
his  acquaintance  with  the  first  promise;  and 
God's  covenant  with  him  after  the  flood  not 
4* 


38  OFFICES  OF  CHRIST. 

only  reduplicated  upon  that  promise,  but  served 
greatly  to  illustrate  and  confirm  it. 

In  both  these  cases  the  same  cause  is  to  be 
assigned  for  the  loss  of  the  knowledge  of  God. 
Men  hated  the  light,  and,  hating  it  themselves, 
they  neglected  the  means,  even  then  in  their 
power,  of  transmitting  the  knowledge  of  it  to 
their  children. 

2.  When  the  knowledge  of  the  plan  of 
mercy  communicated  to  our  first  parents,  and 
afterwards  more  fully  to  Noah,  was  nearly  lost 
among  their  degenerate  offspring,  God  called 
Abraham,  gave  him  a  new  and  enlarged  exhi- 
bition of  his  covenant  of  promise,  and,  under 
the  charter  of  that  promise,  erected  his  church 
in  his  family,  for  preserving  alive  the  know- 
ledge of  supernatural  religion  "until  the  time 
of  reformation."  It  would  be  a  great  mistake, 
however,  to  suppose  that  the  promise,  and  the 
special  privileges  connected  with  it,  were  in- 
tended exclusively,  during  that  period,  for  the 
benefit  of  the  Abrahamic  family.  Provision 
was  made  for  the  admission  of  the  Gentiles 
also  to  the  same  privileges,  on  condition  of 
their  submission  to  circumcision  and  a  cere- 
monial ritual — the  same  terms  on  which  they 
were  enjoyed  by  the  descendants  of  Abraham. 


OFFICES  OF  CHRIST.  39 

In  various  ways,  our  Lord  from  age  to  age, 
taught  to  different  nations  the  true  knowledge 
of  God.  But  men  "  did  not  like  to  retain  God 
in  their  knowledge."  At  length  he  came 
in  the  flesh  and  wondrously  revealed  God's 
mind  and  will,  not  only  by  his  personal  min- 
istry, but  also  by  giving  some,  apostles;  and 
some,  prophets;  and  some,  evangelists;  and 
some,  pastors  and  teachers. 

Having  made  these  general  remarks,  we 
proceed  to  observe  more  particularly, 

1.  That  our  Lord  instructs  all  mankind  ex- 
ternally, who  are  favoured  with  supernatural 
revelation.  The  word  read  or  preached  is  the 
grand  means  of  instruction,  so  that  wherever 
the  word  comes,  or  wherever  the  dispensation 
of  the  gospel  is  enjoyed,  thither  Christ  comes 
to  instruct  men  in  those  things  that  belong  to 
their  eternal  peace.  He  is,  in  an  especial 
manner,  the  prophet  of  the  church,  as  her  sal- 
vation is  the  grand  end  proposed  by  his  pro- 
phetical commission.  But  it  would  be  a  great 
mistake  to  affirm,  that  his  instructions  are  to 
be  confined  to  the  church  in  her  organized 
state.  The  gospel  is  to  be  preached  to  all 
nations  as  the  means  of  God's  appointment 
for  gathering  sinners  into  the  church;  they  are 


40  OFFICES  OF  CHRIST. 

therefore  supposed  to  be  not  only  the  objects 
of  his  external  teaching,  but  even  the  subjects 
of  his  saving  instruction  before  they  enter  her 
fellowship.  Into  whatever  country  the  am- 
bassadors of  peace  enter,  and  proclaim  the 
good  tidings  of  salvation,  the  kingdom  of  God 
is  come  into  that  country;  and  into  whatever 
city  they  enter,  the  kingdom  of  God  is  come 
into  that  city;  and  into  whatever  house  they 
enter,  salvation  is  come  into  that  house.  It  is 
very  true,  that  there  may  be  many  in  that 
country  or  city,  and  some  even  in  that  house, 
who  are  never  properly  brought  under  the 
influence  of  the  gospel;  but  if  they  have  heard 
of  it,  and  have  ready  access  to  it,  they  have 
themselves  to  blame,  if  they  continue  ignorant 
of  it;  and  they  will  be  treated  by  the  great 
prophet  of  the  church  as  gospel  despisers.  See 
Matt.  x.  11 — 15;  and  John  iii.  19,  20. 

2.  Our  Lord  instructs   some  not  only  by 
his  word,  but  also  by  his  Spirit. 

The  word  of  Christ,  whether  read  or 
preached,  possesses  a  special  fitness  as  a  means 
for  leading  mankind  to  the  knowledge  of  the 
truth;  but  owing  to  the  natural  blindness  and 
ignorance  of  their  hearts,  they  cannot  discern 
or  appreciate  the  excellence  and  suitableness 


OFFICES  OF  CHRIST.  41 

of  the  objects  presented  to  them  in  the  word. 
These  are  spiritual;  "but  the  natural  man 
receiveth  not  the  things  of  the  Spirit  of  God, 
for  they  are  foolishness  unto  him,  neither  can 
he  know  them,  because  they  are  spiritually 
discerned."  The  understanding  is  not  only 
incapable  of  discerning  these  things  in  their 
true  light,  but  the  will  and  affections  being 
wholly  engrossed  with  the  honours,  profits, 
and  pleasures  of  the  world,  are  strongly  op- 
posed to  them.  H  The  carnal  mind  is  enmity 
against  God,  and  is  not  subject  to  the  law  of 
God,  neither  indeed  can  be/'  These  mighty 
obstacles  to  a  saving  acquaintance  with  the 
truth  as  it  is  in  Jesus,  can  only  be  removed  by 
supernatural  influence;  and  hence  the  neces- 
sity of  the  saving  instruction  of  the  Spirit  of 
Christ.  He  leads  the  followers  of  Christ  into 
all  truth — he  takes  of  the  things  of  Christ  and 
showeth  them  unto  us.  He  is  the  Spirit  of 
wisdom  and  revelation  in  the  knowledge  of 
Christ,  and  all  that  we  know  or  can  know  sa- 
vingly of  God  and  of  divine  things,  must  be 
traced  to  his  illuminating  influence.  1  Thess. 
i.  5. 

We  now  proceed  to  speak  of  the  various 
results  of  our  Lord's  instructions. 


42  OFFICES  OF  CHRIST. 

But  before  entering  upon  their  spiritual  re- 
sults, it  may  be  observed  in  general,  that  our 
Lord's  instructions  have  had  a  beneficial  influ- 
ence upon  the  character  and  happiness  of  so- 
ciety at  large,  independently  of  the  considera- 
tion of  their  spiritual  effects  and  consequences. 
This  deserves  notice. 

Supernatural  revelation  is  a  remedial  system 
to  society  at  large;  it  has  contributed  more  by 
its  direct  or  indirect  influence  to  the  elevation 
of  the  human  mind — to  the  civilization  of  bar- 
barous nations — to  the  improvement  of  their 
government,  laws,  and  institutions — to  the 
general  amelioration  of  the  state  of  society, 
and  to  the  advancement  of  public  morals,  than 
all  the  discoveries  of  human  science  and  the 
power  of  the  civil  arm  combined,  either  in  an- 
cient or  modern  times. 

We  now  proceed  to  consider  more  particu- 
larly the  spiritual  results  of  our  Lord's  in- 
structions both  in  the  case  of  those  who  are 
saved,  and  in  the  case  of  those  who  perish. 

1.  With  respect  to  those  who  are  saved, 
our  Lord's  instructions  prove  the  wisdom  of 
God,  and  the  power  of  God,  for  their  con- 
version, and  for  building  them  up  in  holiness 
till  they  arrive  at  perfection.     When  he  com- 


OFFICES  OF  CHRIST.  43 

mences  his  work  of  instruction,  he  finds  this 
class  in  the  same  state  of  ignorance,  enmity, 
and  obstinacy  with  others — "  having  their  un- 
derstanding darkened,  being  alienated  from 
the  life  of  God  by  the  ignorance  that  is  in 
them,  because  of  the  blindness  of  their  hearts;" 
and  having  their  whole  attention  engrossed 
with  the  honours,  profits,  and  pleasures  of  the 
world,  to  the  total  neglect  of  those  things  that 
belong  to  their  eternal  welfare.  Or,  if  some 
of  them  are  of  a  more  serious  cast  of  mind, 
he  finds  them  filled  with  deep  rooted  preju- 
dices against  the  plan  of  salvation  by  grace, 
and  building  their  hope  of  acceptance  with 
God  on  the  sandy  foundation  of  their  own 
righteousness.  But  the  change  produced  by 
his  saving  instructions  is  of  the  most  striking 
character.  They  are  aroused  from  their  state 
of  gross  indifference  about  the  things  of  God, 
and  their  total  insensibility  to  their  own  spiri- 
tual condition,  and  brought  to  exclaim  with 
the  gaoler,  "  What  shall  I  do  to  be  saved?" 
They  are  not  only  driven  from  their  carnal 
confidence  of  obtaining  happiness  in  the  en- 
joyment of  the  perishing  things  of  this  world, 
but  brought  off  from  their  dependence  on  their 
own  works  for  salvation,  and  shut  up  to  the 


44  OFFICES  OF  CHRIST. 

faith  of  pardon  and  acceptance  with  God  by 
grace,  as  it  reigns  through  imputed  righteous- 
ness. All  this  is  effected  by  means  of  the 
law,  accompanied  with  the  gracious  calls  and 
free  offers  of  the  gospel,  brought  home  with 
power  upon  the  mind  by  the  Spirit  of  Christ. 
"  His  arrows  are  sharp  in  the  heart  of  the 
king's  enemies,  whereby  the  people  fall  under 
him."  "  Through  the  law  they  become  dead 
to  the  law,  that  they  may  live  unto  God."  A 
thorough  change  of  heart  and  life  is  produced 
upon  those  who  are  brought  under  the  saving 
influence  of  our  Lord's  instructions.  Once 
they  were  darkness,  but  now  they  are  light  in 
the  Lord,  and  walk  as  children  of  the  light  and 
of  the  day;  once  they  were  enemies  to  God  in 
their  hearts,  and  no  less  opposed  to  the  grace 
of  God  than  to  the  law  of  God,  but  now  the 
enmity  of  their  hearts  is  subdued,  and  sweetly 
constrained  by  the  love  of  God  towards  them 
through  Christ  Jesus,  they  give  him  love  for 
love.  Once  they  were  the  slaves  of  Satan,  and 
the  devoted  servants  of  sin;  but  now,  being 
made  free  from  sin,  they  have  their  fruit  unto 
holiness  and  the  end  everlasting  life.  Once 
"  they  yielded  their  members  as  instruments 
of  unrighteousness  unto  sin;"  now  "  they  yield 


OFFICES  OF  CHRIST.  45 

themselves  unto  God,  as  those  that  are  alive 
from  the  dead,  and  their  members  as  instru- 
ments of  righteousness  unto  God."  Once 
their  affections  were  wholly  set  upon  carnal 
and  sensual  objects,  and  these  were  the  ob- 
jects of  their  main  pursuit;  now,  being  risen 
with  Christ,  they  seek  those  things  that  are 
above,  where  Christ  sitteth  at  the  right  hand 
of  God.  Once  they  could  not  look  forward 
to  a  future  state  without  alarm,  and  to  gain 
temporary  ease  they  endeavoured  to  banish 
from  their  minds  the  thoughts  of  death  and 
judgment,  by  engaging  more  earnestly  in 
worldly  pursuits,  by  fleeing  into  vain  com- 
pany, and  perhaps  by  rushing  into  scenes  of 
riot  and  dissipation;  but  now,  blessed  with  the 
hope  of  a  happy  immortality,  they  have  their 
conversation  in  heaven,  from  whence  also 
they  look  for  the  Saviour,  even  the  Lord 
Jesus  Christ;  and  under  the  influence  of  this 
hope  they  give  all  diligence,  in  the  use  of 
every  appointed  means,  to  be  found  of  him  in 
peace,  and  without  spot,  and  blameless,  at  his 
coming.  How  wonderful  the  change!  "  Old 
things  have  passed  away,  and,  behold,  all 
things  are  become  new." 

2.  With  respect  to  those  who  perish,  the 
5 


46  OFFICES  OF  CHRIST. 

contempt  of  our  Lord's  instructions  greatly 
aggravates  their  sin  now,  and  in  the  end  will 
bring  upon  them  accumulated  and  inevitable 
destruction.  Christ,  as  an  instructer,  finds  all 
our  fallen  race,  as  we  have  seen  already,  in  the 
same  state  of  guilt  and  depravity;  but  while 
his  instructions,  by  being  accompanied  with 
the  power  of  his  Spirit,  are  the  means  of  re- 
claiming some  from  the  error  of  their  ways, 
they  are  the  occasion  of  hardening  others  in  a 
course  of  folly  and  wickedness.  Every  dis- 
covery which  God  is  pleased  to  make  of  him- 
self to  his  fallen  creatures  must  have  either  a 
mollifying  or  hardening  influence  upon  their 
minds:  and,  in  the  case  of  those  whose  hearts 
are  not  renewed  by  divine  grace,  the  disco- 
very must  always  prove  hardening.  They 
view  God  as  an  enemy,  and  the  dread  of  him 
as  an  enemy  and  avenger  produces  slavish 
fear,  and  slavish  fear  genders  hatred,  and  the 
more  fully  and  clearly  the  object  we  hate  is 
hrought  under  our.  view,  the  more  powerful 
the  operation  of  aversion  in  the  mind  to  that 
object.  Paul  felt  this,  with  regard  to  God 
and  the  spirituality  of  his  law,  previous  to  his 
conversion.  The  law  of  God,  which  con- 
demns* every  sin,  and  which  is  a  transcript  of 


OFFICES  OF  CHRIST.  47 

God's  own  moral  image,  was,  when  brought 
home  with  power  upon  his  conscience,  the 
occasion  of  irritating  instead  of  subduing  his 
corruptions.    Rom.  vii.  S. 

But  the  carnal  mind  is  not  less  opposed  to 
the  grace  of  God  than  to  the  law  of  God.  The 
freedom  and  sovereignty  of  God's  grace  are 
peculiarly  offensive  to  the  natural  pride  of  in- 
tellect and  supposed  moral  worth,  to  be  found 
in  the  breast  of  every  child  of  fallen  Adam; 
accordingly,  under  the  power  of  the  pride  and 
legality  of  the  heart,  the  sinner  meets  the  in- 
vitations of  mercy  through  a  crucified  Saviour, 
in  the  gospel,  with  strong  aversion.  1  Cor. 
i.  23;  and  1  Pet.  ii.  7,  S. 

As  the  sinner  wholly  under  the  power  of  sin 
meets  the  offers  of  grace  and  mercy  with  strong 
opposition,  and  must  continue  to  do  so,  unless 
the  enmity  of  his  mind  be  subdued,  so  by 
every  new  act  of  positive  unbelief  the  heart 
becomes  more  hardened  as  it  tends  to  cherish 
the  pride  of  the  heart,  and  to  increase  its  en- 
mity to  God.  Hence  the  Spirit  of  God  makes 
unbelief  and  the  hardening  of  the  heart 
against  the  voice  of  God,  terms  of  similar  im- 
port.    Heb.  iii.  7,  8. 

As  the  sin  of  the  despisers  of  the  gospel  is 


48  OFFICES  OF  CHRIST. 

accompanied  with  special  aggravations,  so  their 
punishment,  if  they  continue  in  unbelief,  will 
be  great  in  proportion.  Hence  the  final  doom 
of  those  who  reject  the  gospel  is  described  as 
the  most  awful  in  the  penal  code  of  heaven. 
"  This  is  the  condemnation,  that  light  is  come 
into  the  world,  and  men  have  loved  darkness 
rather  than  light,  because  their  deeds  are  evil." 
John  iii.  19.  We  are  told  that  those  who 
have  sinned  without  the  written  law  will  per- 
ish without  law;  but  a  still  more  terrible  doom 
awaits  those  who  have  not  only  sinned  against 
the  revealed  law  of  God,  but  have  poured  con- 
tempt upon  the  gospel  of  his  Son.  It  will  be 
more  tolerable  in  the  day  of  judgment  for  the 
heathen  than  for  them.  "  Then  began  he  to 
upbraid  the  cities  wherein  most  of  his  mighty 
works  were  done,  because  they  repented  not. 
Woe  unto  thee,  Chorazin!  woe  unto  thee, 
Bethsaida!  for  if  the  mighty  works,  which 
were  done  in  you,  had  been  done  in  Tyre  and 
Sidon,  they  would  have  repented  long  ago  in 
sackcloth  and  ashes.  But  I  say  unto  you,  it 
shall  be  more  tolerable  for  Tyre  and  Sidon  at 
the  day  of  judgment  than  for  you."  Matt, 
xi.  20—22. 

We  shall  only  add,  that  the  destruction  of 


OFFICES  OF  CHRIST.  49 

those  who  reject  the  gospel  must  be  inevi- 
table. The  dispensation  of  the  gospel  is  the 
last  and  the  most  powerful  dispensation  of 
means  provided  by  God  for  the  recovery  of 
fallen  men,  and  if  this  be  neglected,  their  case 
must  be  indeed  hepeless.  For  those  who  re- 
ject the  sacrifice  of  Christ,  there  remaineth  no 
more  sacrifice  for  sin;  and  for  those  who  re- 
ject God's  calls  in  the  gospel,  accompanied 
with  the  strivings  of  the  Spirit,  to  turn  to  him 
and  live,  there  remain  no  more  overtures  of 
grace  and  mercy.      Heb.  x.  26. 

We  now  proceed  to  consider  the  results  of 
our  Lord's  instructions,  as  they  respect  the 
glory  of  God.  In  general,  he  receives  a  reve- 
nue of  glory  and  honour  from  the  administra- 
tion of  his  Son,  as  the  great  prophet  of  the 
church.  At  present  we  would  confine  the 
attention  of  our  readers  to  the  development  of 
the  divine  character  and  attributes,  by  the 
various  results  of  our  Lord's  prophetic  admin- 
istration, in  them  that  are  saved  and  in  them 
that  perish. 

1.  In  the  case  of  both,  there  is  a  rich  dis- 
play of  divine  forbearance  or  long-suffering. 
The  forbearance  of  God  is  exercised,  first,  in 
suspending  the  execution  of  the  penal  sentence 
5* 


50  OFFICES  OF  CHRIST. 

of  his  law  upon  transgressors,  in  the  present 
life,  for  a  longer  or  shorter  period.  He  bears 
long  with  individuals  and  bodies  corporate, 
after  they  have  gone  a  great  length  in  wicked- 
ness. 

Again,  divine  forbearance,  as  exercised 
towards  our  fallen  race,  implies  not  only  the 
suspension  of  punishment  for  a  season,  but 
also  the  furnishing  of  its  objects  with  moral 
means,  adapted,  from  their  own  nature,  if  not 
to  lead  them  to  that  repentance  which  is  unto 
life,  at  least,  to  restrain  their  wickedness,  and 
leave  them  inexcusable;  and  it  is  in  propor- 
tion to  the  nature  and  extent  of  the  means  of 
moral  and  religious  reformation  enjoyed,  that 
God's  forbearance  derives  a  rich  revenue  of 
praise  and  honour  from  the  prophetical  admin- 
istration of  his  Son.  This  is  the  richest  dis- 
pensation of  means  for  reclaiming  mankind 
that  ever  God  did  or  will  confer  on  men. 

2.  In  both  cases  there  is  also  a  rich  display 
of  divine  sovereignty.  The  sovereignty  of 
God  is  that  right  which  he  hath  from  his  ab- 
solute supremacy  to  do  whatever  he  pleaseth, 
independently  of  any  thing  in  his  creatures. 
God,  however,  is  a  holy,  wise,  and  just  sove- 
reign; and  though  he  does  according  to  his 


OFFICES  OF  CHRIST.  51 

will  in  the  armies  of  heaven,  and  among  the 
inhabitants  of  the  earth,  yet  in  all  his  volitions 
and  actions,  his  sovereignty  is  regulated  by  a 
regard  to  the  rectitude  of  his  nature.  God's 
sovereignty  entered  deeply  into  his  purpose 
from  everlasting  as  it  respected  the  final  state 
of  his  rational  creatures.  This  purpose,  as  it 
regarded  the  apostate  part  of  the  intelligent 
creatures,  viewed  them  all  as  fallen  and  on  a 
level,  as  exposed  to  his  wrath  and  curse;  but 
no  other  reason  can  be  assigned  why  God 
passed  by  the  angels  who  kept  not  their  first 
estate,  and  set  his  electing  love  upon  fallen 
men;  or  why  he  elected  some  of  our  fallen 
race  to  everlasting  life,  and  to  the  enjoyment 
of  all  the  means  leading  to  it,  and  left  others 
to  perish  in  their  sins,  than  this,  "  So  it  seem- 
ed good  in  his  sight." 

We  notice  the  following  particulars: 
First,   divine  sovereignty  is  strikingly  dis- 
played  in  the  distribution  of  the  means   of 
grace. 

We  have  already  seen  that  at  two  periods 
God  favoured  all  mankind  with  these  means, 
but  that  the  knowledge  of  them  was  soon  lost 
through  their  carelessness  and  aversion  to  the 
truth.     At  present  ou-r  attention  is  to  be  turn- 


52  OFFICES  OF  CHRIST. 

ed  to  the  sovereignty  of  God  as  displayed  in 
restoring  these  means  to  families  and  nations 
in  which  the  knowledge  of  them  had  been 
extinguished. 

For  examples  we  might  refer  to  the  calling 
of  Abraham,  an  Ammonite,  married  to  a  Hit- 
tite;  to  the  calling  of  Israel  out  of  Egypt;  and 
to  the  calling  of  the  Gentiles;  in  all  of  which 
God  illustrated  his  own  sovereignty  in  an 
adorable  manner.  "  I  will,  (says  he,)  have 
mercy  on  whom  I  will  have  mercy,  and  I  will 
have  compassion  on  whom  I  will  have  com- 
passion." 

We  shall  only  add  here,  that  divine  sove- 
reignty appears  in  withdrawing  the  means  of 
grace  from,  as  well  as  in  conferring  them  upon 
a  people;  but  in  this  case  it  is  always  accom- 
panied with  a  display  of  divine  justice.  The 
moral  cause  of  their  removal  is  the  unbelief 
of  those  who  enjoyed  them.  God  does  not 
love  putting  away.  It  is  not  till  an  enchurch- 
ed  people  have  deliberately  and  obstinately  re- 
jected the  counsel  of  God  against  themselves, 
that  God  casts  them  off  from  being  his  people. 

Again,  divine  sovereignty  is  strikingly  dis- 
played in  the  different  results  of  these  means 
with  regard  to  individuals. 


OFFICES  OF  CHRIST.  53 

In  the  same  family,  where  the  children  of 
the  same  parents  had  the  same  religious  in- 
struction and  example,  we  find  Esau  turning 
out  a  profane  person,  who  for  one  morsel  of 
meat,  sold  his  birthright,  while  his  younger 
brother  Jacob  had  power  with  God,  and  pre- 
vailed in  his  wrestling  with  the  angel  for  the 
blessing.  This  can  only  be  accounted  for  in 
the  way  that  the  Spirit  of  God  accounts  for  it, 
by  referring  it  to  divine  sovereignty  in  with- 
holding special  grace,  and  conferring  it  at  plea- 
sure. See  Rom.  ix.  11,  16.  In  the  same  reli- 
gious assembly,  and  under  the  same  dispensa- 
tion of  the  Gospel,  some  receive  the  Gospel- 
report  to  the  saving  of  their  souls,  and  others 
reject  it  to  their  eternal  ruin;  while  it  proves 
to  the  former  the  savour  of  life  unto  life,  it 
proves  to  the  latter  the  savour  of  death  unto 
death;  and  this  can  be  accounted  for  only  en 
the  same  principle.  It  is  grace,  sovereign  and 
efficacious  grace,  that  makes  the  distinction. 

We  shall  only  add,  that  while  divine  sove- 
reignty knows  no  reason  without  God  himself, 
yet  all  its  acts  are  in  strict  accordance  with 
immutable  justice.  In  conferring  special  grace 
upon  them  who  are  saved,  his  justice  loses  none 
of  its  honours,  for  all  its  claims  upon  them  for 


54  OFFICES  OF  CHRIST. 

satisfaction  for  sin  were  fully  answered  by 
their  surety:  "God  is  just  and  the  justifier  of 
him  who  believeth  in  Jesus;"  and  in  with- 
holding special  grace  from  them  who  perish, 
God  does  them  no  wrong.  It  would  have 
been  just  in  him  to  have  withheld  that  grace 
from  the  whole  of  our  fallen  race;  therefore,  in 
conferring  it  on  some,  he  does  no  injustice  to 
others  from  whom  it  is  withheld;  yea,  this  last 
class  never  sincerely  wished  it,  else  they  would 
have  sought  it,  and  had  they  sought  it  in  the 
way  prescribed  by  God,  they  would  have  ob- 
tained it.  The  fact  is,  that  those  who  perish 
under  a  dispensation  of  the  means  of  grace, 
perish  on  account  of  their  contempt  of  that 
grace,  "  they  will  not  come  to  Christ  that  they 
may  have  life." 

3.  In  the  case  of  those  who  perish  in  their 
unbelief,  God's  justice  will  be  magnified,  and 
the  power  of  his  judicial  anger  displayed 
in  their  condign  punishment.  Every  trans- 
gression of  God's  law,  natural  or  revealed,  ex- 
poses the  sinner  to  God's  wrath  and  curse — 
"  The  wages  of  sin  is  death."  "  Cursed  is 
every  one  who  continueth  not  in  all  things 
written  in  the  book  of  the  law  to  do  them." 
But  as  there  are  some  sins,  which  in  them- 


OFFICES  OF  CHRIST.  55 

selves,  and  by  reason  of  several  aggravations, 
are  more  heinous  in  the  sight  of  God  than 
others,  so  they  must  expose  those  guilty  of 
them  to  a  higher  degree  of  punishment;  and 
our  object  at  present  is  to  show  that  unbelief, 
when  persevered  in,  under  a  rich  dispensation 
of  grace,  is  the  most  aggravated  sin  that  can  be 
committed;  and  that  consequently  it  must  ex- 
pose the  unbeliever  to  the  most  severe  punish- 
ment. It  is  a  sin  committed  against  great 
light — not  merely  against  the  law  of  nature, 
but  against  the  written  law — not  merely  against 
the  law  of  God,  but  against  the  Gospel  of 
Christ.  It  is  a  sin  which  strikes  against  God 
in  a  special  and  peculiar  manner.  Every  sin 
is  committed  against  God,  as  it  is  a  contempt 
of  his  authority  as  a  lawgiver;  but  unbelief  is 
not  only  a  contempt  of  his  authority  as  a  law- 
giver, but  of  the  riches  of  his  grace  as  a  Sa- 
viour— it  not  only  pours  contempt  upon  the 
grace  of  God,  but  tramples  under  foot  the  Son 
of  God — it  not  only  tramples  under  foot  the 
Son  of  God,  but  it  also  does  despite  to  the 
Spirit  of  God.  But  it  is  not  only  one  simple 
act;  in  many  cases  it  is  a  long  course  of  hosti- 
lity against  God  under  a  rich  dispensation  of 
means  adapted  in  their  own  nature  to  lead  the 


56  OFFICES  OF  CHRIST. 

unbeliever  to  repentance;  and  this  of  itself 
greatly  aggravates  his  sin,  and  must,  if  mercy 
prevent  not,  greatly  increase  his  punishment. 
As  money  at  interest  loses  nothing  by  the  pro- 
longation of  the  term  of  payment,  since  it 
accumulates  in  proportion  to  the  period  pay- 
ment is  delayed,  so,  in  proportion  to  the  term 
of  divine  forbearance  toward  the  unbeliever, 
must  be  the  degree  of  his  punishment  in  the 
end.  Every  year,  every  day,  yea  every  hour 
that  he  is  spared  while  continuing  to  pour  con- 
tempt upon  the  rich  overtures  of  divine  grace 
and  mercy,  "  he  treasures  up  unto  himself 
wrath  against  the  day  of  wrath  and  revelation 
of  the  righteous  judgment  of  God." 

4.  In  the  case  of  those  who  are  saved  under 
a  gospel  dispensation,  we  have  the  richest  dis- 
play of  the  love,  grace,  and  mercy  of  God 
towards  our  fallen  family.  God's  special  good- 
ness, considered  as  it  existed  in  the  divine 
purpose,  is  commonly  in  Scripture  called  his 
love — as  manifested  in  conferring  spiritual 
blessings  upon  his  creatures,  viewed  as  unde- 
serving, it  is  denominated  his  grace  or  free 
favour — and  as  it  terminates  on  them  as  ill- 
deserving  and  miserable,  and  is  displayed  in 
extricating  them  from  their  miseries,  it  is  call- 


OFFICES  OF  CHRIST.  57 

ed  his  mercy;  but,  as  if  all  these  terms,  so  full 
of  benignity,  were  not  sufficient  to  express  the 
special  goodness  of  God  with  regard  to  our 
race,  it  is  also  called  his  kindness,  which  con- 
ducts us  to  the  very  heart  of  God,  or  intimates, 
that  in  doing  us  good,  he  doeth  it  with  his 
whole  heart,  and  with  his  whole  soul.  But 
all  this  unparalleled  grace  and  kindness  is 
brought  into  view  under  our  Lord's  adminis- 
tration, and  by  means  of  his  glorious  gospel. 
In  its  supernatural  doctrines  we  are  told,  that 
"God  so  loved  the  world,  that  he  gave  his 
only  begotten  Son,  that  whosoever  believeth 
on  him  should  not  perish,  but  have  everlasting 
life;"  and  that,  "  God  sent  not  his  Son  to  con- 
demn the  world,  but  that  the  world  through 
him  might  be  saved." 

2.  The  results  of  our  Lord's  instructions 
also  serve  to  bring  into  view  his  official  glory, 
or  the  efficiency  and  energy  of  all  his  offices. 
The  gospel  does  this  doctrinally,  as  he  is  the 
great  subject  of  it.  The  whole  gospel  respects 
either  directly  or  indirectly  his  person,  offices, 
grace,  and  fulness.  But  at  present  we  are  to 
consider  them  as  brought  into  view  by  their 
effects,  in  the  salvation  of  his  redeemed  people. 
There  was  a  glory  connected  with  the  decease 
6 


58  OFFICES  OF  CHRIST. 

our  Lord  accomplished  at  Jerusalem  as  a 
priest,  which,  in  many  respects,  exceeds  the 
glory  connected  with  the  calling  of  the  uni- 
verse into  existence.  As  none  but  God  could 
create  the  world,  so  none  but  God  could  re- 
deem the  church.  The  purchase  of  the  church 
was  the  most  wonderful  effect  of  the  grace, 
the  wisdom,  and  the  power  of  God.  But  at 
the  time  it  happened  its  real  glory  was  veiled. 
To  outward  view  it  had  no  glory. 

But  Christ's  instructions  as  a  prophet,  by 
their  saving  effects  upon  the  minds  of  men, 
and  their  general  influence  upon  the  moral 
character  of  society,  also  bring  into  view  his 
energies  as  a  king.  In  the  application  of  sal- 
vation, the  exercise  of  our  Lord's  prophetical 
office,  and  the  exercise  of  his  kingly  office,  are 
combined.  "  His  word  is  with  power."  And 
the  power  of  Christ  as  a  king  is  put  forth  in  a 
variety  of  ways.  Before  the  sinner  can  be 
rescued  from  the  dominion  of  Satan,  by  whom 
he  has  been  led  captive  at  his  will,  Satan  must 
be  bound.  Christ,  the  stronger  man,  binds 
Satan  the  strong  man,  and  spoils  him  of  his 
goods.  But  the  power  of  Christ  must  not  only 
be  put  forth  upon  Satan,  but  also  upon  the  sin- 
ner himself.     He  is  not  only  a  captive,  but  a 


OFFICES  OF  CHRIST.  59 

willing  captive;  and  the  pride,  enmity,  and 
carnality  of  his  heart  must  be  subdued,  before 
he  desert  the  camp  of  Satan,  and  come  over  to 
the  standard  of  the  Redeemer.  And  this  is 
the  effect  of  the  power  of  Christ:  "  Thy  people 
shall  be  willing  in  the  day  of  thy  power,"  &c. 
Ps.  ex.  3.  Wherever  the  word  of  Christ  as  a 
prophet  proves  successful,  therefore,  for  the 
conversion  of  sinners,  and  the  building  up  of 
saints  in  their  most  holy  faith,  his  power  as  a 
king  is  gloriously  brought  into  view.  Hence 
the  descriptions  given  of  him  as  a  prophet  are 
uniformly  combined  with  attributes  that  be- 
long to  him  more  especially  as  a  king. 

But  we  are  not  to  confine  our  attention  to 
the  grace  of  God  as  exhibited  in  the  superna- 
tural doctrines,  free  offers,  and  calls  of  the 
gospel;  we  must  attend  also  to  the  power  of 
that  grace  displayed  in  them  who  believe,  in 
turning  them  from  darkness  unto  light,  and 
from  the  power  of  Satan  unto  God.  It  is 
power  of  no  ordinary  kind,  and  even  no  ordi- 
nary display  of  divine  power,  but  such  a  dis- 
play of  it  as  corresponds  with  the  exceeding 
greatness  of  that  power  manifested  in  raising 
Christ  from  the  dead. 

The  trophies  of  God's  converting  and  sav- 


60  OFFICES  OF  CHRIST. 

ing  grace  have  often,  prior  to  their  conversion, 
been  persons  of  most  profligate  character;  or, 
if  of  more  sober  habits,  persons  whose  hearts 
seemed  to  be  steeled  with  the  most  deep- 
rooted  prejudices  against  the  truth  as  it  is  in 
Jesus.  But  the  grace  of  God  has  proved  all- 
powerful  for  u  casting  down  imaginations,  and 
every  high  thing  that  exalteth  itself  against 
the  knowledge  of  God,  and  for  bringing  into 
captivity  every  thought  to  the  obedience  of 
Christ." 


SECTION    VIII. 

GENERAL  REMARKS  ON    THE    PRIESTLY  OFFICE  OF  CHRIST. 

The  priesthood  of  Christ  holds  a  prominent 
place  in  the  plan  of  mediation.  Every  thing 
connected  with  his  priestly  office  has  3  claim 
to  our  particular  attention. 

1.  The  priesthood  of  Christ  has  God  for  its 
primary  object.  In  this  respect  his  sacerdo- 
tal diners  from  his  prophetical  and  kingly 
offices.  These  terminate,  in  their  exercise, 
upon  sinners,  in  turning  them  from  darkness 
unto  light,  and  from  the  power  of  Satan  unto 
God;  but,  as  a  priest,  he  is  ordained  for  men 


OFFICES  OF  CHRIST.  61 

in  things  pertaining  to  God.  It  is  as  a  priest 
he  made  satisfaction  for  sin,  and  this  satisfac- 
tion was  made  to  God,  the  party  offended;  it 
is  as  a  priest  that  he  intercedes  for  sinners,  on 
the  ground  of  his  sacrifice;  and  it  is  with  God 
that  he  intercedes:  "  If  any  man  sin,  we  have 
an  advocate  with  the  Father." 

2.  Our  Lord's  priesthood,  with  respect  to 
its  origin,  is  sovereign,  and  yet  necessary.  It 
supposes  a  purpose  of  mercy  towards  our  fallen 
race,  and  is  to  be  considered  as  a  means  de- 
vised by  infinite  wisdom,  for  carrying  that 
purpose  into  effect;  but  the  purpose  itself 
springs  from  divine  sovereignty.  For  any 
thing  we  know,  God  might  have  permitted 
the  whole  human  family  to  perish  in  their 
sins,  as  he  did  fallen  angels;  and,  in  this  case, 
there  would  have  been  no  occasion  for  priest- 
hood. On  the  supposition,  however,  of  a  pur- 
pose of  mercy,  priesthood  was  necessa/y  to 
carry  it  into  effect.  This  could  only  be  done, 
consistently  with  the  honour  of  God's  law  and 
moral  administration,  by  a  sacrifice  for  sin, 
and  the  bringing  in  of  an  everlasting  righte- 
ousness; but  these  could  only  be  effected  by 
one  invested  with  the  priestly  office. 

3.  Our  Lord's  priesthood  took  its  rise  from 

6* 


02  OFFICES  OF  CHRIST. 

the  divine  purpose  and  covenant.  The  pur- 
pose of  mercy  is  ascribed  primarily  to  the 
Father,  as  the  first  in  the  order  of  personal 
subsistence  and  operation  in  Trinity;  and  this 
purpose  had  a  special  reference  to  the  priest- 
hood of  Christ,  as  the  means  by  which  it  was 
to  be  carried  into  effect.  We  are  redeemed 
with  "  the  precious  blood  of  Christ,  as  of  a 
lamb  without  blemish  and  without  spot;  who 
verily  was  fore-ordained  before  the  foundation 
of  the  world,  but  was  manifest  in  these  last 
times  for  you."  1  Pet.  i.  18,  19.  See  also 
Isaiah  liii.  10;  and  Heb.  x.  7. 

4.  This  purpose,  in  its  covenant  form,  as 
revealed  in  the  scriptures  of  the  Old  Testa- 
ment, contains  our  Lord's  call  or  commission. 
The  promises  and  predictions  of  the  Old  Tes- 
tament have  a  special  reference  to  his  priest- 
hood, and  to  the  work  which  he  was  to  accom- 
plish in  that  character.  The  moral  law,  as 
promulgated  from  Sinai,  accompanied  with  its 
awful  sanctions,  contained  the  rule  of  his  obe- 
dience, and  the  penalty  to  which  he  was  to  be 
subjected  as  our  surety.  The  order  of  his 
priesthood  was  prefigured  by  that  of  Melchi- 
sedek,  and  its  various  functions  by  the  ritual 
prescribed  to  the  priests  of  the  order  of  Aaron. 


OFFICES  OF  CHRIST.  63 

These  served,  in  the  mean  time,  to  direct  the 
hopes  of  the  Old  Testament  worshippers  for- 
ward to  the  coming  Messiah,  and  to  shut  them 
up  to  the  faith  of  salvation  through  the  blood 
of  his  cross;  but  another  end  proposed  by 
them,  was,  to  unfold  our  Lord's  call  and  com- 
mission as  a  priest.  His  commission  was,  in- 
deed, the  matter  of  a  divine  purpose  from 
everlasting;  but,  considered  in  this  light,  it 
was  simply  the  object  of  his  knowledge  as 
God.  He  was,  however,  to  execute  his  priest- 
ly office  in  his  assumed  nature;  and  it  was, 
therefore,  necessary  that  it  should  be  brought 
under  the  view  of  that  nature,  which  was  done 
by  special  revelation  in  the  Old  Testament. 
Accordingly,  when  entering  upon  his  work, 
we  find  him  referring  to  that  sacred  book  as 
containing  his  call:  "Wherefore,  when  he 
cometh  into  the  world,  he  saith,  Sacrifice  and 
offering  thou  wouldest  not,  but  a  body  hast 
thou  prepared  me,"  &c. 


SECTION    IX. 

THE  SURETYSHIP  OF  CHRIST. 

Our  Lord's  suretiship  is  essential  to  his  priest- 
hood and  demands  special  consideration. 


64  OFFICES  OF  CHRIST. 

A  surety  is  one  who  engages  to  pay  a  debt, 
or  to  suffer  a  penalty  incurred  by  another. 
Thus,  Paul  offered  to  become  surety  to  Phile- 
mon for  any  debt  that  might  be  owing  to  him 
by  Onesimus.  "  If  he  hath  wronged  thee,  or 
oweth  thee  ought,  put  that  on  mine  account; 
I,  Paul,  have  written  it  with  mine  own  hand, 
I  will  repay  it."  Judah,  in  like  manner, 
offered  himself  as  a  surety  for  Benjamin,  to 
suffer  the  penalty  supposed  to  be  incurred  by 
him:  "Now,  therefore,  I  pray  thee,  let  thy 
servant  abide  instead  of  the  lad,  a  bond  ser- 
vant to  my  lord,  and  let  the  lad  go  up  with  his 
brethren."  By  our  violation  of  the  first  cove- 
nant in  Adam,  and  our  own  personal  trans- 
gressions, we  had  forfeited  our  title  to  life, 
and  incurred  the  penalty  of  death;  and  our 
Lord  Jesus  Christ,  as  the  surety  of  the  new 
covenant,  engaged,  by  his  obedience  unto 
death,  to  redeem  us  from  the  curse  of  the  law, 
and  to  recover  our  mortgaged  inheritance. 
"  By  so  much  was  Jesus  made  a  surety  of  a 
better  testament."  Heb.  vii.  22.  We  are 
aware  that  the  adversaries  of  the  atonement 
insist,  that  the  term  surety,  as  here  applied  to 
Christ,  is  to  be  understood  in  a  lax  sense,  as 
referring  to  his  fidelity  as  a  witness  for  God. 


OFFICES  OF   CHRIST.  65 

But,  were  he  called  a  surety  in  this  sense,  it 
would  refer  to  his  prophetical,  and  not  to  his 
priestly  office;  whereas,  it  is  evident  from  the 
context,  that  his  suretiship  regards  his  priest- 
hood. It  is  in  consequence  of  his  being  made 
a  priest  by  an  oath,  that  he  is  the  surety  of  a 
better  testament.  But,  as  we  have  seen,  the 
priesthood  of  Christ  has  God  for  its  object:  he 
is  not  a  surety  for  God  to  us,  but  a  surety  for 
us  to  God.  The  oath  of  God  is  a  sufficient 
guarantee  on  his  part  for  the  fulfilment  of  the 
promissory  part  of  the  covenant;  but  as  we 
could  not  fulfil  its  condition  ourselves,  we 
needed  a  surety.  We  are  also  aware,  that 
those  who  plead  for  a  more  general  atone- 
ment, as  opposed  to  a  satisfaction  in  kind  to 
the  law  and  justice  of  God,  adopt  the  word 
substitute  instead  of  surety,  to  denote  the 
relation  in  which  our  Lord  stood  to  those  for 
whom  he  suffered.  But  we  apprehend  that 
term  does  not  fully  express  that  relation.  He 
acted  and  suffered  in  their  room,  not  only  as  a 
substitute  appointed  by  God,  but  as  a  surety 
bound  by  his  own  engagement,  to  fulfil  the 
law  in  their  stead. 

The  suretiship  of  our  Lord  implies  the  im- 
putation  of   our  sins  to  him  and  the  impu- 


(){)  OFFICES  OF  CHRIST. 

tation  of  his  righteousness  to  us.  On  this 
subject  we  would  explain — 

First,  that  the  enlightened  advocates  for  the 
doctrine  of  imputation  do  not  maintain  that 
the  personal  actions  of  one  being  may,  by  im- 
putation, become  the  personal  actions  of  ano- 
ther being:  what  is  pleaded  for,  is,  that  the 
guilt  or  righteousness  of  the  actions  of  one  be- 
ing may  be  reckoned  to  the  account  of  another. 
Secondly,  this  is  not  pleaded  for  in  regard  to 
acts  of  obedience  or  disobedience  to  the  law  in 
its  natural  state  and  as  performed  by  persons 
acting  in  a  private  capacity;  but  only  in  re- 
gard to  acts  of  obedience  or  disobedience  to 
the  law  in  a  covenant  form;  and  as  performed 
by  persons  acting  in  a  representative  capacity. 
It  is  the  guilt  of  Adam's  first  sin,  committed 
by  him  as  a  public  representative  in  the  cove- 
nant of  works,  that  is  imputed  to  his  posterity, 
and  not  the  guilt  of  his  future  sins,  after  he 
had  ceased  to  act  in  that  character.  In  like 
manner,  the  guilt  of  our  sins  was  imputed  to 
Christ,  as  the  surety  of  the  covenant  of  grace, 
that  he  might  bear  their  punishment  from  God; 
and  it  is  his  righteousness,  as  a  surety,  that  is 
imputed  to  us  for  our  justification. 

The   word   impute   invariably  signifies   to 


OFFICES  OF  CHRIST.  67 

reckon  to  the  account  of  a  perso?i,  or  to 
charge  to  his  account.  It  is  a  judicial  term, 
and  when  used  with  reference  to  guilt  or  desert, 
it  expresses  the  act  of  a  judge  charging  that 
guilt  upon  a  person  in  order  to  punishment. 

When  we  say  that  sin  was  imputed  to  Christ 
as  our  surety,  we  mean  only  that  the  guilt  of 
it  was  imputed. 

The  guilt  of  sin  is  the  legal  obligation  it 
lays  the  sinner  under  to  suffer  the  punishment 
due  to  his  crimes,  and  the  punishment  of  sin 
is  death.  But  it  is  impossible  to  account,  in  a 
satisfactory  manner,  for  the  death  of  infants, 
who  are  never  capable  of  personal  transgres- 
sion, unless  by  admitting,  that  the  guilt  con- 
tracted by  Adam's  first  sin  is  charged  upon  his 
posterity.  This  is  the  way  in  which  the  apos- 
tle Paul  accounts  for  it:  "By  one  man  sin  en- 
tered into  the  world,  and  death  by  sin;  and  so 
death  passed  upon  all  men,  for  that  all  have 
sinned:  for,  until  the  law,  sin  was  in  the 
world;  but  sin  is  not  imputed  where  there  is 
no  law.  Nevertheless  death  reigned  from 
Adam  to  Moses,  even  over  them  who  had  not 
sinned  after  the  similitude  of  Adam's  trans- 
gression, who  is  the  figure  of  him  that  was  to 


68  OFFICES  OF  CHRIST. 

Some,  indeed,  reject  the  word  impute.  They 
associate  with  it  the  idea  of  such  a  transfer  as 
actually  imparts  guilt,  and  does  not  merely 
impute  it.  But  their  offence  at  the  word  im- 
pute is  wholly  unnecessary. 

When  the  word  impute  is  applied  to  per- 
sons in  themselves  criminal,  it  does  not  signify 
the  conveyance  of  guilt  to  the  criminal,  but 
only  the  judicial  charge  of  it  upon  him.      This 
is  evident  from  the  example  of  Shimei.     He 
had  cursed  David,  and  he  was  conscious  of  the 
guilt  contracted  by  the  action,  as  well  as  the 
criminality  of  the  action;  and  his  conscious- 
ness of  guilt,  as  we  have  seen,  dictated  his  re- 
quest to  David,  "  Let  not  my  Lord  impute  sin 
unto  me."     He  could  not  therefore,  be  under- 
stood as  requesting  the  king  not  to  impart  the 
guilt  of  the  action  to  him  which  he  had  con- 
tracted by  his  own  criminal  conduct.     What 
he  requested    obviously    was,  that   the   king 
would   not  judicially  charge  him  with  it  in 
order  to  his  suffering  punishment.     That  this 
was  his  meaning,  is  obvious  from  the  king's 
reply    in   the    way    of  granting   his  request. 
"The  king  said  unto  Shimei,  thou  shalt  not 
die;  and  the  king  sware  unto  him."     Now, 
what  is  pleaded  for  is,  that,  in  the  same  sense, 


OFFICES  OF  CHRIST.  69 

our  guilt  was  imputed  to  Christ,  not  by  im- 
parting it  to  him  so  as  to  make  it  his  in  the 
same  sense  as  it  was  ours,  but  by  judicially 
charging  it  to  his  account,  in  order  to  pun- 
ishment. These  observations  are  the  more 
necessary,  as  some  of  the  friends  of  the  doc- 
trine of  our  Lord's  suretiship  have  stumbled  at 
the  word  i?npute,  as  applied  to  the  charging  of 
our  guilt  to  his  account,  from  the  idea  that  it 
implies  a  change  of  personal  character.  But 
this  is  a  mistake;  the  word  impute  implies  no 
such  change.  Had  David  imputed  iniquity  to 
Shimei,  he  had  not  made  his  personal  charac- 
ter either  the  worse  or  the  better;  but  merely 
charged  his  guilt  upon  him  in  order  to  his  being 
put  to  death.  In  like  manner,  when  our  guilt 
was  imputed  to  Christ,  or  laid  upon  him,  it 
did  not  change  his  personal  character.  When 
bearing  our  sins  in  his  own  body  on  the  tree, 
he  was  still  "  the  just  suffering  for  the  unjust, 
that  he  might  bring  us  to  God." 

We  are  aware  that  it  will  be  objected,  that 
the  case  of  Shimei  and  that  of  Christ  are  not 
parallel.  Shimei  had  personal  guilt,  and  had 
David  imputed  iniquity  to  him,  he  would  have 
judged  of  him  as  he  really  was— a  person  de- 
serving to  die;  but  for  God  to  have  imputed 
7 


70  OFFICES  OF  CHRIST. 

guilt  to  Christ  who  had  done  no  iniquity, 
would  have  been  to  judge  of  things  as  they 
were  not.  This  brings  us  to  the  main  point 
in  this  important  question.  Though  they  are 
not  in  all  respects  parallel,  yet,  in  both  cases, 
the  thing  imputed,  or  supposed  to  be  imputed, 
is  guilt,  or  the  obligation  to  suffer  the  punish- 
ment due  to  sin;  and  in  both  cases,  the  parties 
are  supposed  to  have  incurred  the  obligation 
prior  to  the  act  of  imputation;  but  they  widely 
differ  as  to  the  manner  in  which  it  was  in- 
curred. In  the  case  of  Shimei,  it  was  con- 
tracted by  his  own  criminal  conduct;  in  the 
case  of  Christ,  it  was  incurred  by  suretiship. 
When,  therefore,  God  judicially  charged  his 
own  Son  with  our  guilt,  in  order  to  his  suffer- 
ing the  punishment  due  to  our  sins,  he  did  not 
judge  of  things  as  they  were  not;  for,  by  the 
Son's  own  voluntary  engagement,  he  had  in- 
curred the  obligation  to  suffer  that  punish- 
ment. 

But  to  render  the  matter,  if  possible,  more 
plain,  it  may  be  observed,  that  guilt,  or  the 
obligation  to  suffer  the  punishment  due  to  sin, 
may  be  incurred  in  three  ways.  First,  by 
personal  transgression,  as  to  the  case  of  Shi- 
mei, when  he  cursed  David.     Secondly,  by 


OFFICES  OF  CHRIST.  71 

the  sin  contracted  in  the  person  of  a  represen- 
tative, as  in  the  case  of  all  Adam's  natural  pos- 
terity. Thirdly,  by  a  person  voluntarily  en- 
gaged to  pay  a  debt,  or  to  suffer  a  penalty  in 
the  room  of  another.  In  this  last  case,  the 
party,  though  personally  considered  innocent 
of  the  crime  by  which  the  guilt  was  contracted, 
is  amenable  to  the  law  for  satisfaction  for  that 
crime,  on  the  ground  of  his  own  engagement; 
and  the  judge  in  charging  the  guilt  of  the  crime 
upon  him,  in  order  to  punishment,  proceeds  on 
the  ground  of  that  engagement.  Our  Lord 
Jesus  Christ,  in  the  establishment  of  the  cove- 
nant of  redemption,  came  under  an  engage- 
ment to  bear  the  punishment  of  our  iniquities. 
That  engagement  was  to  be  fulfilled,  and  could 
only  be  fulfilled  upon  his  assuming  our  nature; 
and  the  moment  he  assumed  that  nature,  he 
came  into  a  state  of  actual  suretiship,  and  God, 
in  the  character  of  a  judge,  upon  the  footing  of 
his  engagement  to  make  his  soul  an  offering 
for  our  sin,  charged  him  with  the  whole  of  our 
criminal  debt,  or  exacted  from  him  the  pun- 
ishment of  our  iniquities. 

From  these  remarks  it  will  appear  that  it  is 
not  the  crime,  but  the  guilt  contracted  by  the 
crime,  that  is  charged  to  the  account  of  a  per- 


72  OFFICES  OF  CHRIST. 

son  by  the  act  of  imputation;  that  it  does  not 
transfer  guilt  so  as  to  alter  personal  character, 
but  supposes  the  guilt  already  incurred  by  per- 
sonal transgression,  by  sin  committed  in  the 
person  of  a  representative,  or  by  suretiship; 
and  that  imputation  means  the  judicial  charge 
of  the  guilt  incurred  in  one  or  other  of  these 
ways  upon  a  person,  in  order  to  his  suffering 
punishment. 

We  shall  only  add,  that  the  doctrine  plead- 
ed for  does  not  depend  upon  the  application  of 
the  word  impute  in  any  particular  instance. 
That  Christ  was  charged  in  law  with  our  sins, 
in  consequence  of  his  own  eternal  undertak- 
ing, that  he  might  bear  their  punishment  from 
God,  is  a  doctrine  which  runs  through  the 
whole  of  supernatural  revelation.  It  remains, 
therefore,  that  we  proceed  more  particularly 
to  state  the  doctrine  of  our  Lord's  suretiship^ 
and  show  its  consistency  with  the  moral  char- 
acter and  government  of  God. 

1.  Our  Lord  was  a  surety  in  type,  and  in 
respect  of  the  efficacy  of  his  sacrifice  from  the 
period  of  the  first  revelation  of  the  covenant 
of  redemption.  His  suretiship  respects  the 
fulfilment  of  the  condition  of  that  covenant,  to 
make  way  for  the  accomplishment  of  its  pro- 


OFFICES  OF  CHRIST.  73 

mise  in  the  salvation  of  his  people.  Hence  it 
was  necessary,  that  the  exhibition  of  his  death 
in  type  should  be  coeval  with  the  promulga- 
tion of  the  promise  of  the  covenant.  This 
promise  was  revealed  immediately  after  the 
fall  in  God's  address  to  the  serpent — an  ad- 
dress containing,  indeed,  a  declaration  of  ruin 
to  the  serpent,  but  a  promise  of  victory,  over 
all  the  power  and  policy  of  hell,  to  the  woman 
and  her  seed.  Gen.  iii.  15.  But  this  and 
every  subsequent  revelation  of  the  promise 
was  accompanied  with  a  symbol  of  the  future 
sacrifice  of  Christ.  Hence  the  origin  of  the 
rite  of  sacrifice. 

This  rite  was  observed  for  ages.  But  it 
always  pointed  to  him,  who  was  "  the  Lamb  of 
God  slain  from  the  foundation  of  the  world." 
The  idea  of  substitution  was  always  prominent 
in  all  bloody  sacrifices.  It  is  also  proper  to  ob- 
serve that  our  Lord  was  a  surety  under  the 
ancient  economy,  not  in  type  only,  but  also 
with  respect  to  the  efficacy  of  his  sacrifice. 
By  that  sacrifice  which  he  offered  in  the  end 
of  ages,  he  expiated  the  sins  committed  by 
his  people,  not  only  under  the  second,  but 
also  under  the  first  dispensation:  "He  is  the 
mediator  of  the  New  Testament,  that  by 
7* 


74  OFFICES  OF  CHRIST. 

means  of  death,  for  the  redemption  of  the  trans- 
gressions that  were  under  the  first  testament, 
they  which  are  called  might  receive  the  pro- 
mise of  eternal  inheritance."  Heb.  ix.  15. 

2.  Our  Lord  came  into  a  condition  of  actual 
suretiship  when  he  assumed  our  nature.  He 
had  voluntarily  engaged  from  everlasting  to 
obey  the  precept  and  endure  the  penalty  of 
the  law  in  the  room  of  his  people  and  in  their 
nature;  and  the  moment  he  assumed  that  na- 
ture, the  justice  of  God  exacted  from  him, 
upon  the  footing  of  that  engagement,  the 
whole  of  their  criminal  debt.  He  was  made 
of  a  woman,  and  made  under  the  law  by  a 
supernatural  constitution,  in  the  room  of  them 
who  were  under  the  law,  and  for  the  express 
purpose  of  their  redemption.  Gal.  iv.  4.  He 
was  made  under  the  penalty  of  the  law  by 
having  the  whole  guilt  of  his  people,  contract- 
ed in  their  first  federal  head  and  in  their  own 
persons,  imputed  to  him  in  the  sense  already 
explained. 

Our  Lord's  suretiship  was  not  confined  to 
the  penalty  of  the  law,  but  extended  also  to 
its  precept.  As  he  was  made  under  the  pe- 
nalty of  the  law,  to  redeem  his  people  from 
condemnation,  so  he  was  made  under  its  pre- 


OFFICES  OF  CHRIST.  75 

cept,  to  procure  their  title  to  life.  On  this 
subject  the  Scriptures  are  very  explicit.  Rom. 
v.  17. 

3.  Satisfaction  by  suretiship  is  no  way  in- 
consistent with  the  claims  of  God's  law,  nor 
with  the  honour  of  the  lawgiver.  It  is  readily 
granted  that,  in  the  ordinary  course  of  divine 
justice,  every  man  must  die  for  his  own  sin; 
but  this  does  not  prevent  God  by  an  act  of 
sovereignty,  from  admitting  satisfaction  to  the 
claims  of  his  violated  law  by  a  surety  in  the 
room  of  transgressors.  This  will  appear  first 
from  the  formal  nature  of  sin  on  the  one  hand, 
and  of  divine  punishments  on  the  other.  That 
sin  is  contrary  to  the  purity  of  the  divine  na- 
ture must  be  admitted,  but,  formally  consider- 
ed, it  is  not  an  injury  done  to  God  absolutely, 
but  in  the  moral  relations  in  which  he  stands 
to  his  rational  creatures  as  their  Lawgiver  and 
Judge.  His  independence  places  him  beyond 
the  reach  of  injury,  absolutely  considered, 
from  any  of  his  creatures.  As  their  goodness 
cannot  extend  to  him,  so  their  wickedness 
connot  affect  his  essential  blessedness.  Job 
xxxv.  6-8, 

Formally  considered,  sin  is  not,  with  re- 
spect to  God,  of  the  nature  of  a  personal  in- 


76  OFFICES  OF  CHRIST. 

jury,  but  an  offence  against  his  law  and  gov- 
ernment. "He  that  committeth  sin  transgress- 
eth  also  the  law,  for  sin  is  the  transgression  of 
the  law.*'  As  sin  is  not  to  be  viewed,  in  re- 
gard to  God,  as  a  private  offence,  so  divine 
punishment  is  not  to  be  considered  as  an  act 
of  private  revenge,  but  as  an  act  of  retribu- 
tive justice  for  the  vindication  of  law  and 
government.  Were  sin  to  be  viewed,  as  com- 
mitted against  God,  as  a  private  injury,  and 
divine  punishment  as  of  the  nature  of  private 
revenge,  there  would  be  no  room  for  satisfac- 
tion by  substitution;  for  revenge  will  rest  sa- 
tisfied with  nothing  short  of  the  ruin  of  its 
object.  But  since  sin  is  an  offence  against  the 
law  and  government  of  God,  and  punishment, 
under  his  administration,  is  for  the  vindication 
of  the  honour  of  his  law  and  government,  if 
this  end  of  punishment  can  be  gained  even 
more  effectually  by  satisfaction  from  a  surety 
than  it  could  possibly  be  by  the  eternal  de- 
struction of  the  sinner,  the  doctrine  of  satis- 
faction by  substitution  must  be  compatible 
with  the  honour  of  God's  law  and  moral  ad- 
ministration. 

Secondly,  This  will  further  appear  from  the 
place  which  punishment  holds  in  the  moral 


OFFICES  OF  CHRIST.  77 

administration  of  God.  It  holds  the  place,  not 
of  an  end.  but  of  a  means.  God  never  inflicts 
punishment  merely  for  the  purpose  of  render- 
ing his  creatures  miserable.  No:  "  He  has  no 
pleasure  in  the  death  of  the  wicked."  The 
end  proposed  by  him  is  the  vindication  of  the 
honour  of  his  law  and  moral  administration. 
If  the  end  of  penal  infliction  on  the  part  of 
God  were  the  misery  of  the  sinner,  it  could 
not  be  gained  by  the  death  of  a  substitute.  In 
this  case  it  behoved  the  sinner  to  suffer  the 
penal  consequences  of  his  own  sin.  But  as  it 
has  for  its  own  end  the  vindication  of  God's 
honour  as  a  lawgiver,  and  as  this  end  may 
be  gained  more  effectually  by  the  death  of 
a  surety,  than  by  the  destruction  of  the  sin- 
ner, the  doctrine  of  satisfaction  for  sin  by  the 
death  of  a  surety,  must  be  perfectly  consistent 
with  God's  moral  honour. 

Thirdly,  It  appears  further,  from  the  nature 
of  divine  rewards,  as  annexed  to  obedience. 
As  divine  punishments  have  for  their  object 
the  manifestation  of  God's  judicial  displeasure 
at  sin,  so  divine  rewards  must  have  for 
their  object  the  display  of  his  approbation  of 
righteousness;  but,  if  the  one  object  may  be 
gained  by  vicarious  sufferings,  the  other,  upon 


78  OFFICES  OF  CHRIST. 

the  same  principle,  may  be  gained  by  vicarious 
obedience.  Besides,  there  is  less  difficulty  in 
the  one  case  than  in  the  other,  from  the  nature 
of  divine  rewards.  God  has  a  right  to  the  ser- 
vices of  his  rational  creatures,  independently 
of  any  promise  of  future  reward,  the  annex- 
ing of  the  promise  of  such  a  reward  to  obe- 
dience must,  therefore,  be  an  act  of  sovereign 
goodness;  but  the  same  sovereign  goodness 
which  attaches  the  promise  of  reward  to  the 
obedience  of  the  natural  subject  of  the  law, 
may  extend  it  to  the  obedience  of  a  substitute 
regularly  constituted;  especially  when  by  his 
obedience  not  merely  equal,  but  even  supe- 
rior provision  is  made  for  vindicating  the 
claims  of  the  law  and  the  honour  of  the  law- 
giver, as  in  the  case  of  our  Lord's  substitution. 
By  his  obedience  unto  death  the  law  is  not 
only  fulfilled,  but  "  magnified  and  made  hon- 
ourable." 

4.  Though  the  honour  of  the  law  admits  of 
satisfaction  by  a  surety,  that  surety  must  be 
regularly  appointed  by  the  lawgiver  who  pos- 
sesses the  sole  right  of  admitting  the  obedi- 
ence and  death  of  a  surety  in  the  room  of 
transgressors;  he  must  possess  personal  quali- 
fications suited  to  his  work,  and  be  so  identifi- 


OFFICES  OF  CHRIST.  79 

ed  with  those  in  whose  room  he  is  to  act,  as  to 
be  considered  one  with  them  in  law.  Such  a 
surety  is  Jesus.  He  did  not  take  to  himself 
the  honour  of  priesthood  without  a  divine 
call,  but  was  called  of  God  as  was  Aaron.  He 
possessed  all  those  personal  qualifications  suit- 
ed to  his  work  as  a  high  priest.  Whatever 
prophecy  or  law  had  declared  to  be  either 
essential  or  proper  to  the  efficacy  of  Christ's 
priesthood  was  found  abundantly,  and  most 
manifestly,  in  our  Lord.  "  We  beheld  him 
full  of  grace  and  truth." 


SECTION    X. 

THE   HUMBI^    STATE    OF   CHRIST   CONNECTED    WITH    HIS    SURE- 
TISHIP. 

As  our  Lord,  in  the  character  of  a  surety,  was 
to  act  in  our  room,  so  it  was  necessary  that  in 
all  things,  sin  excepted,  he  should  come  into 
that  low  condition  into  which  we  are  reduced 
by  our  fall.  "  In  all  things  it  behoved  him  to 
be  made  like  unto  his  brethren,  that  he  might 
be  a  merciful  and  faithful  high  priest,  in  things 
pertaining  to  God,  to  make  reconciliation  for 
the  sins  of  the  people."    Heb.  ii.  17.    The  fol- 


80  OFFICES  OF  CHRIST. 

lowing  things  claim  our  particular  attention  in 
illustrating  this  part  of  our  subject. 

1.  It  was  not  only  necessary  to  the  dis- 
charge of  his  work  that  he  should  assume  our 
nature,  but  that  he  should  take  it  in  a  low 
condition  as  to  external  circumstances.  Our 
blessed  Lord  was  in  the  form  of  God,  and 
thought  it  not  robbery  to  be  equal  with  God, 
before  he  was  made  in  the  likeness  of  man; 
and  had  he  not  been  truly  God,  he  could  not 
have  redeemed  the  church.  But  it  is  equally 
true  that  one  who  was  simply  God  could  not 
have  redeemed  the  church.  God  made  the 
worlds  by  the  word  of  his  power,  but  the 
church  could  not  be  redeemed  by  a  simple  act 
of  divine  power.  Her  redemption  could  only 
be  effected  by  death;  but  one  who  was  simply 
a  divine  person  could  not  suffer  or  die.  Hence 
the  necessity  of  his  assuming  an  inferior  na- 
ture, in  order  to  his  accomplishing  the  work 
of  our  redemption.  It  was  necessary  that  he 
should  assume  not  only  an  inferior,  but  a 
human  nature;  not  merely  a  nature  in  all 
respects  like  ours,  but  cur  nature.  His  human 
nature  was  not,  like  Adam's,  formed  of  the 
dust  of  the  ground,  but  "  made  of  a  woman" — 
•^  made  of  the  seed  of  David  according  to  the 


OFFICES  OF  CHRIST.  81 

flesh."  This  was  necessary,  that  the  law 
might  receive  that  satisfaction  in  kind  which 
it  required,  and  from  one  to  whom  the  right 
of  redemption  belonged.  That  he  might  be 
our  Redeemer,  it  was  necessary  he  should  be 
our  kinsman — "  bone  of  our  bone,  and  flesh 
of  our  flesh."  "  He  that  sanctifieth,  and  they 
who  are  sanctified,  are  all  of  one;  for  which 
cause  he  is  not  ashamed  to  call  them  brethren." 
Heb.  ii.  11. 

2.  It  was  also  necessary  that  he  should 
come  into  the  condition  of  a  servant.  He  who 
is  in  the  form  of  God,  and  thought  it  not  rob- 
bery to  be  equal  with  God,  took  upon  him  the 
form  of  a  servant.  He  undertook,  from  ever- 
lasting, to  fulfil  the  claims  of  the  law  in  our 
room;  but,  while  only  in  the  form  of  God,  he 
could  not  be  the  subject  of  law.  Besides,  the 
law  he  came  to  fulfil  was  the  law  human  nature 
was  under,  and  did  not  attach  to  him,  as  our 
surety,  till  he  assumed  our  nature.  But  the 
moment  he  came  into  a  condition  to  satisfy 
the  claims  of  the  law,  the  justice  of  God  took 
hold  of  him  as  our  surety,  and  exacted  from 
him  the  full  payment  of  our  criminal  debt. 
"  He  was  made  of  a  woman,  made  under  the 
law." 

S 


$2  OFFICES  OF  CHRIST. 

3.  Our  Lord  also,  in  his  assumed  nature, 
and  in  the  character  of  a  bond-servant,  came 
into  a  condition  of  dependence  upon  the  Father 
in  accomplishing  the  work  of  our  redemption. 
He  is  God's  servant  whom  he  upholds,  his 
elect  in  whom  his  soul  delightetb.  Isaiah 
xlii.  1. 

4.  He  took  our  nature  with  all  its  sinless 
infirmities,  and  came  into  a  scene  of  trial  and 
suffering  similar  to  that  to  which  his  people, 
whom  he  came  to  redeem,  were  exposed.  He 
took  upon  him  our  mental  infirmities,  such  as 
fear,  sorrow,  and  grief;  and  our  bodily  infirmi- 
ties, such  as  hunger,  thirst,  weariness  and  lia- 
bility to  death.  It  was  necessary  that  he 
should  assume  our  nature  with  these  infirmi- 
ties, since  he  was  to  suffer  and  die  for  our 
redemption.  These  are  the  principles  of  our 
nature  which  render  us  susceptible  of  suffer- 
ing, or  the  avenues  through  which  penal  evil 
assails  our  frame;  so  that,  unless  he  had 
assumed  our  nature  with  these  infirmities,  he 
could  not  have  endured  the  curse  in  our  room. 

5.  Though  he  took  our  nature  with  our 
physical  infirmities  and  weaknesses,  and  came 
into  a  similar  scene  "of  trial,  yet  he  was  with- 
out sin:  "We  have  not  an  high   priest  who 


OFFICES  OF  CHRIST.  83 

cannot  be  touched  with  the  feeling  of  our 
infirmities,  but  was  in  all  points  tempted  like 
as  we  are,  yet  without  sin.  Heb.  iv.  15. 
Those  who  adopt  the  unscriptural  notion  that 
our  Lord  assumed  our  nature  as  fallen  and 
peccable,  eagerly  resort  to  this  and  parallel 
passages,  where  Christ  is  said  to  be  touched 
with  our  infirmities,  and  to  be  tempted  like  as 
we  are.  It  is  to  guard  us  against  any  such 
unscriptural  notion  that  it  is  added,  "  yet 
without  sin." 


SECTION    XI. 

THE  FUNCTIONS  OF  OUR  LORD'S  PRIESTHOOD. 

The  services  attached  to  the  Levitical  priest- 
hood were  numerous.  The  high  priest  was  to 
offer  gifts  and  sacrifices;  to  sprinkle  the  blood 
as  the  symbol  of  intercession;  to  preside  over 
the  whole  services  of  the  sanctuary;  to  deliver 
the  responses  of  God  to  the  people;  to  explain 
the  law  and  decide  legal  controversies;  and  to 
bless  the  people  in  the  name  of  the  Lord.  As 
some  of  these  had  a  typical  reference  to  Christ, 
rather  in  his  prophetical  and  kingly,  than  in 


84  OFFICES  OF   CHRIST. 

his  priestly  office,  we  shall  confine  ourselves  to 
the  things  peculiar  to  his  priesthood;  namely, 
his  obedience,  sacrifice,  and  intercession,  to- 
gether with  his  presidency  over  the  house  of 
God. 

Our  Lord's  obedience  in  general. — The 
writer  to  the  Hebrews  tells  us,  that  "  every 
high  priest  is  ordained  for  men  in  things 
pertaining  to  God,  that  he  may  offer  up 
both  gifts  and  sacrifices."  Every  sacrifice 
under  the  law  was  an  offering;  but  every  of- 
fering was  not  a  sacrifice.  Sacrifice  implies 
blood-shedding;  so  that  to  constitute  offering 
a  sacrifice,  it  was  necessary  it  should  be  slain; 
but  many  of  the  things  presented  to  God  by 
the  Levitical  priests  were  inanimate  objects, 
and,  consequently,  incapable  of  suffering  death. 
These  were  not  intended  for  the  purpose  of 
expiation,  but  as  acts  of  piety  towards  God  and 
benevolence  towards  men;  and,  in  so  far  as 
they  had  a  typical  reference  to  our  Lord's 
work  as  a  priest,  they  must  have  prefigured 
his  obedience  to  the  precept  of  the  law  to  pro- 
cure our  title  to  life,  and  not  his  satisfaction 
for  sin  by  his  death.  Nor  is  it  any  thing  un- 
common in  Scripture,  for  acts  of  piety  and 
benevolence  to  be  termed  gifts  and  offerings. 


OFFICES  OF  CHRIST.  85 

The  services  to  be  performed  by  the  Gentiles, 
after  the  ceremonial  law  should  no  longer 
exist,  are  so  denominated:  "For  from  the 
rising  of  the  sun,  to  the  going  down  of  the 
same,  my  name  shall  be  great  among  the  Gen- 
tiles, and  in  every  place  incense  shall  be  offered 
unto  my  name  and  a  pure  offering;  for  my 
name  shall  be  great  among  the  heathen,  saith 
the  Lord  of  hosts."  Mai.  i.  11.  Besides, 
many  of  the  sin-offerings  and  trespass-offerings 
that  prefigured  our  Lord's  sacrifice  for  sin, 
were  accompanied  with  a  meat-offering,  which 
was  consumed  along  with  them  upon  the  altar, 
to  give  thein  a  sweet  savour.  This,  without 
doubt,  had  a  typical  reference  to  our  Lord's 
obedience,  as  it  ran  through  the  whole  of  his 
penal  sufferings,  and  rendered  them  u  a  sacri- 
fice to  God  for  a  sweet-smelling  savour."  Eph. 
v.  1,  2. 

1.  Our  Lord  yielded  perfect  obedience  to 
the  first  table  of  the  divine  law.  As  his  know- 
ledge of  the  divine  law  was  free  from  every 
kind  of  misconception,  so  his  acknowledgment 
of  God  and  his  laws  and  institutions  was  open, 
decided,  and  uniform,  in  the  face  of  every  spe- 
cies of  opposition  and  danger.  When  only 
twelve  years  of  age  he  appeared  as  a  witness 


86  OFFICES  OF  CHRIST. 

for  the  truth  in  the  temple,  with  a  boldness 
and  clearness  of  argument  that  filled  all  who 
heard  him  with  astonishment,  When  he  en- 
tered upon  his  public  ministry,  the  whole  of 
his  doctrine  was  calculated  to  illustrate  the 
divine  character,  and  to  vindicate  the  divine 
government.  He  could  appeal  to  his  Father 
at  the  close  of  his  ministry:  "I  have  mani- 
fested thy  name  unto  the  men  whom  thou 
gavest  me  out  of  the  world;"  and  again,  "I 
have  declared  unto  them  thy  name,  and  will 
declare  it."  On  every  occasion  he  supported 
the  character  of  a  faithful  and  true  witness,  and 
at  length  sealed  his  testimony  with  his  blood. 

2.  His  conformity  to  the  second  table  of  the 
divine  law  was  equally  perfect.  He  discharged 
every  relative  duty  most  exactly. 

3.  He  never  did  any  thing  that  was  morally 
evil.  The  best  of  mere  men  have  had  their 
faults;  but  he  was  holy,  harmless,  and  separa- 
ted from  sinners.  His  gold  was  without  alloy, 
and  his  silver  without  dross.  As  he  never  omit- 
ted a  duty,  so  he  never  committed  a  sin.  As 
his  heart  was  free  from  malice  or  deceit,  so  a 
malicious  or  deceitful  word  never  dropped  from 
his  lips.  "  When  reviled  he  reviled  not  again ; 
and  when  persecuted  he  threatened  not."    He 


OFFICES  OF  CHRIST.  87 

could  challenge  his  enemies  in  any  instance  to 
convince  him  of  sin;  and  it  was  so  ordered  in 
the  providence  of  God,  that  his  innocence  was 
vindicated  not  only  by  friends  but  by  foes. 

4.  Our  Lord's  obedience  proceeded  from 
the  most  pure  principles.  Had  we  no  other 
means  of  estimating  his  character,  we  might 
safely  infer  the  rectitude  of  his  dispositions 
and  principles,  from  the  purity  of  his  life.  In 
no  case  was  ever  his  doctrine  so  happily  illus- 
trated as  by  his  own  conduct:  "A  good  man, 
out  of  the  good  treasure  of  the  heart,  bringeth 
forth  good  things." 

5.  It  implies  no  imperfection  in  our  Lord's 
obedience,  that  there  are  certain  duties,  or 
modifications  of  duty,  incumbent  on  us,  of 
which  we  have  no  example  in  the  history  of 
his  life.  This  proceeds  from  two  causes. 
First,  from  his  personal  holiness.  The  law 
enjoins  certain  duties  on  us  as  fallen  creatures, 
which  it  would  not  have  exacted  from  man, 
had  he  retained  his  primitive  integrity.  Every 
sinner  is  bound  by  the  law  of  God  to  repent, 
and  to  glorify  God  by  confessing  his  personal 
transgressions;  but  Jesus  was  a  just  man,  and 
needed  no  repentance.  Secondly,  the  want 
of  such  examples  in  other  instances,  is  suffi- 


88  OFFICES  OF  CHRIST. 

ciently  accounted  for  from  the  peculiar  sphere 
in  which  he  was  destined  to  act,  in  accom- 
plishing his  work. 

6.  To  have  just  views  of  our  Lord's  obe- 
dience  we  must  connect  it  with  the  dignity  of 
his  person.     He  who  honoured  the  law  by  his 
obedience   as    our   surety,   is    God's    fellow. 
"  Though  he  were  a  Son,  yet  learned  he  obe- 
dience by  the  things  that  he  suffered."     He 
obeyed  the  precept  and  endured  the  penalty 
of  the  law  in  human  nature,  but  still  his  obe- 
dience was  that  of  a  divine  person.     Though 
all  that  he  did  and  suffered  was  directly  and 
formally  the  effect  of  his  will  as  man,  yet  his 
whole  service  originated  in  his  will  as  God. 
It  was  according  to  his  divine   will  that  he 
engaged  to  do  God's  will  in  man's  redemption 
in  the  eternal  covenant,  and  it  was  according 
to  it  that  he  came  into  our  world  and  took 
upon  him  the  form  of  a  servant  in  time.     Be- 
sides, every  act  of  his  will  as  man,  in  accom- 
plishing the  work  given  him  to  do,  was  ac- 
companied with  a  corresponding  exercise  of 
his  will  as  God,  and  this  diffused  infinite  value 
and  dignity   through   the  whole  of  his   obe- 
dience.    The  righteousness  he  wrought  out  in 
human  nature  is  the  righteousness  of  God,  not 


OFFICES  OF  CHRIST.  89 

only  as  devised  by  God,  but  as  fulfilled  by  a 
person  who  is  God,  and  therefore  of  infinite 
value  for   our  justification.     "  But   now  the 
righteousness  of  God  without  the  law  is  mani- 
fested, being  witnessed  by  the  law  and  the 
prophets;  even  the  righteousness  of  God  which 
is  by  faith  of  Jesus  Christ,  unto  all  and  upon 
all  them  that  believe."  Rom.  iii.  21,  22. 
We  proceed  now  to  speak  of 
The  Sacrifice  of  Christ.— This  constituted 
the  principal  part  of  his  service  as  a  priest. 
The  first  Adam  as  a  covenant  representative, 
had  simply  to  obey  the  law  as  unbroken;  be- 
sides, his  covenant    obedience,   by  which  he 
was  to   give   proof  of  his  submission  to  the 
whole  law,  was  brought  into  a  narrow  compass 
in  the  positive  precept  respecting  the  tree  of 
the  knowledge  of  good  and  evil;  but  the  case 
was  very  different  with  respect  to  Christ  the 
second  Adam.     The  law  demanded  from  him 
as  our  surety,  not  only  perfect  obedience,  as 
the  condition  of  life,  to  its  precept,  but  also 
satisfaction  for  sin  incurred  by  transgression. 
This  is  what  our  Lord  emphatically  calls  the 
commandment  he  had   received  from  his  Fa- 
ther.    John  xiv.  31. 


90  OFFICES  OF  CHRIST. 

The  sufferings  of  Christ  as  a  sacrifice  for 
sin  are  confined  by  some  to  what  he  endured 
upon  the  cross.  To  this  we  cannot  agree. 
Though  he  was  a  sacrifice  especially  in  his 
death,  yet  he  was  a  man  of  sorrows  and  ac- 
quainted with  grief  through  life,  and  all  his 
sufferings  through  life  led  to  and  terminated 
in  his  death. 

We  shall  only  observe  further,  before  enter- 
ing upon  the  more  particular  consideration  of 
our  Lord's  sufferings,  that  he  endured  all  the 
penal  evil  contained  in  the  curse,  and  which 
those  he  came  to  redeem  must  have  suffered, 
had  he  not  been  made  a  curse  for  them. 

While  we  insist  that  our  Lord  suffered  the 
full  amount  of  the  penal  evil  contained  in  the 
curse  of  the  law,  it  is  not  however  admitted 
that  all  the  ingredients  which  will  enter  into 
the  sufferings  of  the  wicked  entered  into  his 
sufferings.  Many  of  these  do  not  arise  ne- 
cessarily from  the  penal  sentence  of  the  law, 
but  from  the  state  and  character  of  the  suffer- 
ers. The  workings  of  the  corrupt  passions  of 
the  heart,  such  as  pride,  envy,  and  malice,  are 
sources  of  real  misery  to  the  wicked  in  the 
present  life,  and  they  will  prove  still  greater 
sources  of  misery  to  them  in  a  future  world; 


OFFICES  OF  CHRIST.  91 

but  this  arises  from  their  inherent  depravity, 
and  could  form  no  part  of  the  sufferings  of  the 
holy  Jesus.  Remorse  will  be  one  bitter  in- 
gredient of  their  misery,  but  as  it  arises  not 
from  the  law,  but  from  the  consciousness  of 
personal  guilt,  and  of  their  being  their  own 
destroyers,  it  could  form  no  part  of  the  suffer- 
ings of  our  Lord,  who  was  always  holy, 
harmless,  and  separated  from  sinners.  In  fine, 
their  sufferings  will  be  eternal,  whereas  his 
were  only  temporary;  but  this  also  proceeds 
not  from  the  law,  but  from  the  nature  of  the 
sufferers.  Sin  is  an  evil  of  infinite  demerit, 
and  as  sinners  cannot  endure  infinite  punish- 
ment in  any  limited  period  of  duration,  their 
sufferings  must  be  eternal;  whereas  our  Lord's 
sufferings,  though  limited  as  to  their  duration, 
were  of  infinite  efficiency  for  expiating  our 
sins  from  the  dignity  of  his  person. 

Having  made  these  general  remarks,  we 
now  proceed  to  consider  more  particularly 
what  our  Lord  suffered  through  life  and  at  his 
death. 

1.  His  sufferings  were  of  great  diversity. 
He  suffered  in  every  way  that  an  innocent 
person  could  have  suffered.  He  suffered  much 
from  the  poverty  of  his  condition  in  the  world, 


92  OFFICES  OF  CHRIST. 

and  the  privations  connected  with  it.  Though 
he  descended  from  the  royal  family  of  David, 
yet  at  the  time  of  his  birth  that  family  had 
fallen  into  great  decay,  so  that  his  birth  was 
accompanied  with  circumstances  of  great  ex- 
ternal meanness.  Mary  brought  forth  her  first- 
born son  in  a  stable,  and  laid  him  in  a  manger, 
because  there  was  no  room  for  him  in  the  inn. 
As  his  real  mother  was  a  mean  woman,  so  his 
supposed  father  was  in  poor  outward  circum- 
stances; and  this  was  turned  to  his  reproach 
by  those  who  formed  their  estimate  of  human 
character  from  worldly  rank  and  affluence,  and 
not  from  moral  worth.  "  Is  not  this,"  said 
they,  "  the  carpenter,  the  son  of  Mary,  and 
brother  of  James  and  Joses  ?  and  are  not  his 
sisters  with  us  ?"  and  they  were  offended  at 
him.  Till  he  entered  upon  his  public  minis- 
try, he  seems,  from  the  passage  now  quoted, 
to  have  earned  his  food,  with  the  sweat  of  his 
brow,  at  the  humble  occupation  of  his  suppo- 
sed father,  hence  called,  not  the  son  of  the  car- 
penter, but  the  carpenter;  and  after  he  had 
entered  on  his  ministry,  he  was  subjected  to 
great  poverty — being,  for  the  most  part,  de- 
pendent for  the  necessaries  of  life  upon  the 
hospitality  of  others.     "  The  foxes,"  says  he, 


OFFICES  OF  CHRIST.  93 

"  have  holes,  and  the  birds  of  the  air  have 
nests,  but  the  Son  of  Man  hath  not  where  to 
lay  his  head." 

The  blessed  Jesus  also  suffered  in  his  repu- 
tation by  the  most  cruel  and  unmerited  re- 
proach. Though  holy,  harmless,  and  undenled, 
his  enemies  said,  "Behold  a  wine- bibber,  and 
a  friend  of  publicans  and  sinners!"  And 
although  he  came  to  destroy  the  works  of  the 
devil,  they  ascribed  his  miracles  to  Satanic  in- 
fluence.— u  He  casteth  out  devils,"  said  they, 
"  by  Beelzebub  the  prince  of  devils." 

The  blessed  Jesus  also  endured  exquisite 
torture  in  his  body. 

But  his  most  severe  sufferings  were  in  his 
soul.  He  was  always  a  man  of  sorrows.  The 
wickedness  of  mankind  was  to  him  a  source 
of  continual  sorrow;  and  their  misery,  even 
in  prospect,  pained  his  feeling  heart. 

2.  He  suffered  from  every  quarter  from 
which  an  innocent  person  can  be  supposed  to 
have  suffered.  He  was  made  a  curse  for  us, 
and  under  it  he  did  not  only  suffer  immedi- 
ately from  God,  as  an  offended  judge,  but  from 
all  the  creatures  of  God,  whom  he  was  pleased 
to  employ  as  the  instruments  of  his  judicial 
infliction  on  account  of  sin. 
9 


94  OFFICES  OF  CHRIST. 

He  suffered  not  only  from  the  agency  of 
men,  but  from  the  agency  of  devils.  Satan 
having  overcome  our  first  federal  head  by  his 
temptation,  sought  by  the  same  means  to  ruin 
the  surety  of  the  new  covenant;  but  when  the 
prince  of  this  world  came,  he  found  nothing 
in  him. 

But  his  most  severe  sufferings  were  in  his 
soul  from  the  immediate  hand  of  God;  and  we 
now  proceed  to  speak  of  them  particularly,  as 
they  enter  more  especially  into  his  satisfac- 
tion for  sin,  and  the  matter  of  his  sacrifice  as 
our  great  High  Priest. 

1.  As  the  understanding  is  the  leading  facul- 
ty of  the  mind,  so  mental  distress  is  pro- 
duced by  objects  of  an  alarming  nature  being 
presented  to  it.  Our  Lord,  during  the  whole 
of  his  state  of  humiliation,  was  under  the  curse 
of  the  broken  law;  and,  from  the  time  that  he 
arrived  at  the  age  of  discernment,  he  was 
always  conscious  of  it.  Besides,  his  painful 
feeling  arising  from  this  consciousness  of  im- 
puted guilt  must  have  been  great  in  degree,  in 
proportion  to  his  extensive  knowledge  of  the 
malignity  of  sin,  and  its  high  demerit.  This 
accounts  for  his  being,  at  every  period  of  his 
life  of  humiliation,  a  man  of  sorrows.      We 


OFFICES  OF  CHRIST.  95 

often  read  of  his  sorrows  and  of  his  tears,  but 
only  once  of  his  rejoicing  in  spirit. 

2.  Besides  the  knowledge  he  had  of  the 
extent  of  the  penal  evil  contained  in  the  curse, 
we  are  to  take  into  account  the  power  with 
which  that  sentence  was  accompanied  on  his 
soul — called  in  Scripture  the  power  of  God's 
anger,  and  the  fierceness  of  his  wrath,  which 
it  was  necessary  he  should  feel  in  its  full 
amount,  that  he  might  taste  that  spiritual 
death  which  is  the  wTages  of  sin.  It  was  not 
necessary  that  this  power  should  accompany 
the  sentence  of  the  law  in  his  case  at  all  times, 
since  the  value  of  his  sufferings  did  not  depend 
upon  their  duration,  but  arose  from  the  dignity 
of  the  sufferer,  and  his  obediential  acting  un- 
der his  sufferings;  and  this  accounts  for  his 
mental  distress  not  being  at  all  times  of  the 
same  degree  of  intensity. 

3.  It  was  necessary,  however,  to  make 
atonement  for  our  sins,  that  he  should  endure 
the  power  of  God's  judicial  anger  in  all  its 
extent  for  a  season.  This  he  did  endure  in 
the  garden  of  Gethsemane — a  scene  of  mental 
distress  which  never  had,  and  never  can  have 
a  parallel,  and  which  can  only  be  accounted 
for  by  admitting  that  it  was  produced  by  im> 


96  OFFICES  OF  CHRIST. 

mediate  infliction  on  the  part  of  God:  "He 
was  stricken,  smitten  of  God  and  afflicted." 
God's  fierce  wrath  went  over  him,  his  terrors 
did  cut  him  off.  They  came  round  about  him 
like  water,  they  compassed  him  about  toge- 
ther. See  also  Mark  xiv.  33,  34;  and  Luke 
xxii.  44. 

Our  Lord's  agony  in  the  garden  did  not 
complete  his  sacrifice,  but,  without  doubt,  it 
constituted  a  principal  part  of  it.  Here  was 
blood-shedding  of  an  extraordinary  kind,  pro- 
duced not  as  on  the  cross  by  an  external  visi- 
ble cause,  but  by  the  secret,  yet  all-powerful 
agency  of  the  rectoral  Judge  of  the  universe, 
inflicting  upon  his  own  Son  the  punishment 
due  to  our  transgressions.  This  was  the 
sacred  fire  from  heaven  that  consumed  his 
sacrifice. 

But  death,  which  is  the  wages  of  sin,  in- 
cludes not  only  the  punishment  of  sense,  men- 
tal and  corporal,  but  also  the  punishment  of 
loss.  This  our  Lord  sustained  in  all  that 
degree  of  which  his  holy  soul  was  capable, 
and  which  is  in  its  own  nature  penal.  He 
did  not  sustain  the  loss  of  God's  moral  image; 
for  this,  in  our  case,  is  the  consequence  of  sin, 
and  does  not  necessarily  belong  to  its  punish- 


OFFICES  OF  CHRIST.  97 

merit.  His  righteousness  in  suffering  lay  in 
maintaining  that  image  unimpaired  and  unsul- 
lied, and  in  the  full  exercise  of  all  its  moral 
energies,  amid  a  scene  of  unparalleled  trial; 
but  he  sustained  the  loss  for  a  season  of  the 
sensible  manifestations  of  his  Father's  love. 
However,  to  prevent  mistakes,  and  to  set  this 
matter  in  its  true  light,  let  it  be  observed: 

1.  That  the  desertion  to  which  our  Lord 
was  subjected,  especially  on  the  cross,  did  not 
involve  in  it  the  smallest  abatement  of  his 
Father's  love  to  him.  On  the  contrary,  Christ 
says  expressly,  "  Therefore  doth  my  Father 
love  me,  because  I  lay  down  my  life,  that  I 
might  take  it  again."    John  x.  17. 

2.  Nor  are  we  to  suppose  that^  at  that  try- 
ing hour,  his  Father  withheld  from  him,  in 
his  suffering  nature,  his  promised  support. 
Even  then  he  was  God's  servant  whom  he 
upheld — his  elect  in  whom  his  soul  delighted. 
With  him,  even  then  when  suffering  in  weak- 
ness, God's  hand  was  established,  and  his  arm 
did  strengthen  him. 

3.  The  desertion  lay  in  the  total  suspension, 
for  a  season,  both  of  the  sensible  manifestation 
of  his  Father's  love,  and  of  the  sensible  expe- 

9* 


98  OFFICES  OF  CHRIST. 

rience  of  his  supporting  influence.  What  but 
the  total  eclipse  of  the  sun  of  heavenly  conso- 
lation could  have  made  the  patient  Jesus  utter 
that  bitter  lamentation  on  the  cross,  "  My 
God,  my  God,  why  hast  thou  forsaken  me, 
and  why  art  thou  so  far  from  helping  me,  and 
from  the  words  of  my  roaring?" 

4.  In  order  to  our  having  some  just  view 
of  the  intensity  of  our  Lord's  sufferings  from 
these  causes,  we  must  take  into  the  account 
his  untainted  purity,  and  the  supreme  delight 
he  had  in  his  Father. 

As  our  Lord's  supreme  happiness  arose 
from  communion  with  his  Father,  and  the 
sweet  manifestations  of  his  love,  so  the  com- 
plete suspension  of  these,  for  a  season,  must 
have  constituted  the  very  essence  of  mental 
death. 

It  was  necessary,  too,  not  only  that  he  should 
suffer,  but  suffer  even  unto  death.  Death  was 
in  the  cup  of  suffering  given  him  by  his  Father, 
and  it  behoved  him  to  drink  it.  Though  we  do 
not  suppose  that  our  Lord's  sufferings  at  the 
moment  of  the  separation  of  his  soul  from  his 
body  were  greater  than,  or  even  of  the  same 
intensity  as  what  he  suffered  in  the  garden  of 


OFFICES  OF  CHRIST. 

Gethsemane,  yet,  doubtless,  it  was  the  lowest 
stage  of  his  humiliation,  as  in  his  death  there 
was  a  more  public  display  of  God's  judicial 
displeasure  at  sin,  and  his  determinate  purpose 
to  punish  it. 

We  shall  now  speak  of 

Our  Lord's  obedience  in  offering  himself 
a  Sacrifice  for  Sin. — This  was  the  principal 
part  of  his  priestly  functions,  and  that  which 
gave  value  and  efficacy  to  his  sufferings  unto 
death  for  our  redemption.  His  penal  suffer- 
ings were  absolutely  necessary — necessary  as 
an  expression  of  God's  aversion  to  moral  evil, 
necessary  to  the  full  manifestation  of  God's  in- 
flexible justice — and  necessary  to  vindicate  his 
immutable  veracity,  pledged  in  the  penal  sen- 
tence of  the  law;  but  it  was  not  his  sufferings, 
however  intense,  or  his  death,  however  igno- 
minious, abstractly  considered,  that  made  re- 
conciliation for  sin,  but  his  obedience  in  suffer- 
ing and  dying.  Sin  is  the  transgression  of  the 
law,  but  no  sufferings  can  make  a  reparation  to 
the  injured  honours  of  a  violated  law,  except 
those  which  are  obediential;  and  such  were  the 
sufferings  of  Christ,  when  he  humbled  himself, 
and  became  obedient  unto  death,  even  the  death 
of  the  cross.     We  now  proceed,  therefore,  to 


100  OFFICES  OF   CHRIST. 

illustrate  his  obedience  in  offering  himself  a, 
sacrifice  for  sin. 

1.  As  a  priest,  in  obedience  to  his  Father's 
will,  he  provided  a  sin-offering  for  the  people. 

Under  the  Levitical  priesthood,  the  greater 
part  of  the  offerings  was  provided  by  the  peo- 
ple. This  was  owing  to  the  imperfection  of 
that  priesthood;  but  our  Lord's  offering  was 
provided  at  his  own  proper  expense.  True, 
indeed,  his  Father  prepared  a  holy  human 
nature  for  him  in  his  miraculous  conception; 
but  that  nature  became  his  own  by  the  act  of 
assumption,  and,  as  such,  he  offered  it  for  our 
redemption. 

2.  As  a  priest,  he  conducted  his  offering  to 
the  place  where  it  was  to  be  slain  in  sacrifice. 
The  sacrifices  under  the  law  were  not  to  be 
offered  in  every  place,  but  only  in  the  place 
where  the  Lord  should  choose  to  put  his  name. 
Neither  were  they  to  be  offered  at  all  times, 
but  only  at  the  seasons  appointed  by  the  law 
of  sacrifice;  and  one  part  of  the  priest's  office 
was  to  see  that  the  circumstances  of  time  and 
place  should  be  regularly  observed.  This  also 
entered  into  the  service  of  our  great  High 
Priest.  He  minutely  attended  to  the  time, 
place,  and  manner  of  his  death,  as  fixed  by  the 


OFFICES  OF  CHRIST.  101 

purpose  of  God,  and  unfolded  in  the  writings 
of  the  prophets.  Until  the  time  fixed  for  his 
death  arrived,  emphatically  called  by  himself 
his  hour,  he  used  all  the  means  for  his  own 
preservation  dictated  by  his  consummate  wis- 
dom and  prudence. 

3.  As  a  priest,  he  solemnly  devoted  himself 
to  God  as  an  offering  for  sin.  Under  the  law, 
the  offering  being  conducted  to  the  place  where 
it  was  to  be  slain,  it  was  solemnly  devoted  to 
God.  The  devotement  made  by  our  great 
High  Priest  of  his  offering,  may  be  considered 
as  taking  its  date  from  everlasting  in  the  eter- 
nal covenant.  In  that  covenant  he  engaged, 
according  to  his  Father's  will,  to  make  his 
soul  an  offering  for  sin.  This  engagement  was 
properly  the  act  of  his  divine  will;  but  when 
he  assumed  our  nature,  his  human  will  was 
always  in  strict  accordance  with  his  divine 
will;  accordingly,  this  dedication  was  strictly 
and  properly  the  act  of  his  person.  Having 
taken  the  form  of  a  servant,  he  did  not  seek  to 
go  out  free,  till  his  work  and  term  of  service 
were  completed.  Hence  we  find  him,  in  allu- 
sion to  the  rite  by  which  the  Hebrew  servant 
devoted  himself  to  the  service  of  his  master  at 
the  year  of  jubilee,  when  he  might  have  gone 


102  OFFICES  OF  CHRIST. 

out  free,  saying,  "  Sacrifice  and  offering  thou 
didst  not  desire,  mine  ear  hast  thou  opened." 

4.  As  a  priest  he  actually  offered  himself  to 
God  a  sacrifice  for  sin.  This  takes  in  the  ex- 
ercise of  all  the  graces  of  the  Spirit  with  which 
he  was  anointed  without  measure,  and  these, 
put  forth  in  his  devotional  exercise,  under  all 
his  sufferings,  and  especially  during  his  passion 
in  the  garden,  and  at  the  time  of  his  death  on 
the  cross.  He  met  these  manifestations  of 
God's  judicial  displeasure  in  the  highest  exer- 
cise of  submission  to  the  will  of  God,  reveren- 
tial awe  of  his  holiness  and  his  justice,  love  to 
him,  zeal  for  his  honour,  faith  in  him  for  his 
promised  support  in  his  work,  and  for  the  re- 
ward of  it  when  finished,  accompanied  with 
meekness  and  long-suffering  towards  his  be- 
trayers and  murderers,  and  the  most  tender 
compassion  towards  his  people.  These,  and 
the  other  pious  affections  of  his  heart,  were 
poured  out  to  God  in  the  solemn  exercise  of 
prayer  and  supplication,  and  constituted  the 
oblation  that  rendered  his  sacrifice  holy  and 
acceptable  to  God.   Heb.  v.  7. 

We  shall  only  add,  that  not  only  his  sacri- 
fice but  his  agency  in  offering  it  to  God,  de- 
rived infinite  value  from  the  dignity  of  his 


OFFICES  uy  CHRIST.  103 

person.  He  who  approached  God  to  make 
reconciliation  was  God's  fellow.  He  who  by 
himself  purged  our  sins  is  "  the  brightness  of 
his  Father's  glory  and  the  express  image  of 
his  person."  And  though  he  suffered,  and 
could  suffer  in  his  assumed  nature  only;  yet 
his  giving  himself  up  to  suffer,  and  to  die,  was 
no  less  the  act  of  his  divine,  than  of  his  human 
will:  his  agency  in  offering  himself  a  sacrifice 
to  God  was  therefore  strictly  and  properly  the 
agency  of  a  divine  person,  and  consequently 
of  infinite  value  for  our  redemption. 

We  proceed  to  consider 

Our  Lord's  Intercession. — Our  Lord's  in- 
tercession is  an  important  function  of  his 
priesthood;  and  although  it  does  not  enter 
into  the  matter  of  the  atonement  for  sin  which 
was  completed  on  Calvary,  yet  it  is  necessary 
to  give  full  effect  to  the  grand  design  of  the 
atonement;  as  the  atonement  itself  was  intend- 
ed to  secure  God's  honour  as  a  rectoral  judge, 
in  dispensing  pardoning  mercy  to  guilty  men, 
so  one  grand  end  of  his  intercession  is  to  per- 
petuate the  manifestation  of  the  connexion  be- 
tween the  atonement  and  a  dispensation  of 
mercy. 


104  OFFICES  OF  CHRIST. 

Respecting  our  Lord's  advocacy,  it  may  be 
observed, 

1.  Our  Lord's  advocacy  in  our  nature  was 
foretold  and  typified  under  the  former  dispen- 
sation. It  was  matter  of  promise,  or  predic- 
tion, under  the  ancient  economy,  not  because 
it  was  to  be  peculiar,  to  the  new  dispensation, 
but  because  under  it  Christ  was  to  enter  hea- 
ven and  make  intercession  in  our  nature,  hav- 
ing completed  his  work  as  a  sacrificing  priest 
on  earth.     Isaiah  liii.  12. 

2.  Our  Lord  was  an  advocate,  not  only  in 
type,  but  also  in  substance,  from  the  first  erec- 
tion of  the  church.  This  advocacy  belongs  to 
the  administration  of  the  covenant  of  grace, 
but  it  began  to  be  administered,  as  we  have 
seen  already,  immediately  after  the  fall.  And 
as  Old  Testament  saints  were  redeemed  by  his 
future  sacrifice,  so  they  were  saved  by  his  ad- 
vocacy, not  merely  in  type,  but  in  actual  ope- 
ration, though  not  in  the  same  manner  as  since 
his  incarnation  and  ascension  to  heaven.  Ac- 
cordingly, he  is  more  than  once  introduced 
under  the  Old  Testament  dispensation,  as  ad- 
vocating the  cause  of  his  church  and  people 
before  God.  Waiting  on  God  is  expressive  of 
intercession,  but  he  is  introduced  by  the  pro- 


OFFICES  OF  CHRIST.  105 

phet  Isaiah  saying — "  Bind  up  the  testimony; 
seal  the  law  among  my  disciples.  And  I  will 
wait  upon  the  Lord,  that  hideth  his  face  from 
the  house  of  Jacob,  and  I  will  look  for  him." 
Isa.  viii.  16,  17.  See  also  Isa.  xlii.  1,  and 
Zech.  i.  12,  13. 

3.  His  advocacy  is  brought  more  fully  and 
more  clearly  into  view  under  the  New  Testa- 
ment dispensation.  The  New  Testament  Scrip- 
tures inform  us  of  the  place  where  he  intercedes, 
<;  He  has  entered  heaven  itself,  now  to  appear 
in  the  presence  of  God  for  us:" — of  the  way  of 
his  access  to  heaven  as  our  advocate,  "  It  was 
not  by  the  blood  of  calves  and  goats,  but  by 
his  own  blood  that  he  entered  in  once  into  the 
holy  place,  having  obtained  eternal  redemption 
for  us:" — of  the  general  mode  of  his  inter- 
cession, "  It  is  an  appearance  in  the  midst  of 
the  throne  as  a  Lamb  that  hath  been  slain" — 
"  an  appearance  in  the  presence  of  God  for 
us."  With  respect  to  its  duration  and  success, 
we  are  told,  "  that  he  is  able  also  to  save  them 
to  the  uttermost  that  come  unto  God  by  him, 
seeing  he  everliveth  to  make  intercession  for 
them." 

4.  He  is  well  qualified  for  his  work  as  an 
advocate,  from  his  personal  character,  and  offi- 

10 


106  OFFICES  OF  CHKIST. 

cial  fulness.  With  regard  to  his  personal  cha- 
racter, being  God  and  man  in  one  person,  he 
is  nearly  related  to  God  with  whom  he  inter- 
cedes, and  to  man  for  whom  he  intercedes.  He 
is  God's  fellow,  and  our  brother;  a  fit  days- 
man who  can  lay  his  hand  upon  both  parties; 
while  as  God  he  takes  a  deep  interest  in  his 
Father's  honour,  as  man,  he  has  a  fellow-feel- 
ing with  his  people  under  all  their  infirmities 
and  wants.  Heb.  iv.  15.  He  has  also  all  that 
official  fulness  necessary  to  render  his  inter- 
cession ever  prevalent  with  the  Father.  None 
could  approach  God  as  an  advocate  who  had 
not  a  divine  call;  but  he  is  called  of  God,  as 
was  Aaron.  As  he  has  a  legal  right  by  virtue 
of  his  call,  so  he  has  a  federal  right  by  virtue 
of  his  sacrifice. 

5.  As  his  advocacy  proceeds  on  the  ground 
of  his  sacrifice,  so  it  is  of  the  same  extent  with 
it  both  with  respect  to  persons  and  things. 
With  respect  to  the  persons  for  whom  he  in- 
tercedes, they  are  the  same  definite  number  for 
whom  he  laid  down  his  life.  These  were 
given  to  him  by  the  Father  to  be  redeemed 
by  his  death  and  saved  by  his  life,  and  it  is  for 
them  alone  he  intercedes.  He  has  no  plea  for 
any  other,  as  his  advocacy  proceeds  upon  the 


OFFICES  OF  CHRIST.  107 

ground  of  his  sacrifice.  "  I  pray  for  them,  I 
pray  not  for  the  world,  but  for  them  that  thou 
hast  given  me,  for  they  are  thine." 

6.  With  respect  to  the  manner  of  his  inter- 
cession, we  are  taught  to  conceive  of  it  as  an 
appearance  in  God's  presence  for  us  in  the 
same  nature  in  which  he  suffered  and  died. 
"  He  is  not  entered  into  the  holy  place  made 
with  hands,  which  were  the  figures  of  the  true, 
but  into  heaven  itself,  now  to  appear  in  the 
presence  of  God  for  us."  It  is  obvious,  that 
Christ  used  words  in  interceding  for  his  people 
on  earth,  but  it  would  be  presumptuous  to  de- 
termine whether  or  not  he  uses  words  in  hea- 
ven; but  his  appearance  there  as  a  lamb  that 
hath  been  slain  is  an  all  powerful  plea.  Abel's 
blood  is  said  to  have  cried  for  vengeance  on  him 
who  shed  it,  and  its  cry  is  said  to  have  reached 
from  earth  to  heaven;  but  how  much  more 
shall  the  blood  of  Christ  which  he  presents 
continually  before  God's  throne  plead,  effectu- 
ally plead  for  mercy  on  those  for  whose  re- 
demption it  was  shed  ? 

7.  Our  Lord's  intercession  extends  both  to 
individuals,  and  to  the  church  collective.  The 
Jewish  high  priest,  when  he  entered  the  holy 
of  holies,  bore  on  his  breast-plate  the  names  of 


108  OFFICES  OF  CHRIST. 

the  twelve  tribes  of  Israel,  but  our  great  High 
Priest  bears  on  his  heart  every  individual  per- 
son given  to  him  by  the  Father.  It  is  in 
answer  to  his  request,  that  the  sinner,  when 
the  period  of  his  conversion  arrives,  is  either 
brought  to  the  means  of  grace,  or  these  means 
sent  to  him;  and  it  is  at  his  request  that  the 
Spirit  is  sent  into  his  heart  to  render  these 
means  effectual  for  turning  him  from  darkness 
to  light,  and  from  the  power  of  Satan  unto 
God.  Sprinkling  under  the  law  was  the 
symbol  of  intercession,  and  on  certain  occa- 
sions it  was  applied  not  only  to  the  throne  but 
to  tbe  people;  but  Christ  sprinkles  the  nations. 
He  has  not  only  carried  the  blood  of  his  sacri- 
fice into  heaven,  but  he  also  applies  it  to  the 
consciences  of  sinners  on  earth,  to  purge  them 
from  guilt  and  dead  works.  Isa  lii.  14,  15. 

8.  Our  Lord's  intercession  is  ever  preva- 
lent. This  may  be  inferred  from  the  Father's 
love  to  Christ  himself.  When  the  men  of 
Tyre  wished  to  conciliate  the  favour  of  Herod, 
they  made  Blastus  the  king's  chamberlain  their 
friend,  and  then  went  in  boldly  to  Herod;  and 
with  how  much  greater  boldness  may  we  ap- 
proach God's  throne  since  his  dear  Son  is  our 
friend  and  advocate!  The  Father  will  assuredlv 


OFFICES  OF  CHRIST.  109 

give  to  bis  Son,  so  near  and  dear  to  him,  his 
heart's  desire,  and  will  not  withhold  from  him 
the  requests  of  his  lips.  But  in  addition  to 
this,  the  Father  loves  those  for  whom  he  inter- 
cedes. He  does  not  intercede  with  God  for 
them,  to  procure  his  love  for  them;  his  inter- 
cession, like  his  sacrifice,  only  respects  the  ho- 
nourable channel  of  its  conveyance.  Our  Lord 
was  careful  to  impress  this  upon  the  minds  of 
his  disciples.  "  At  that  day  ye  shall  ask  in  my 
name:  and  I  say  not  unto  you,  that  I  will  pray 
the  Father  for  you;  for  the  Father  himself 
loveth  you."  John  xvi.  26,  27.  The  success 
of  his  intercession  may  also  be  inferred  from 
the  Father's  faithfulness.  "Him  the  Father 
heareth  always." 

We  shall  now  remark  briefly  on 
Chinst/s  Presidency  as  a  Priest  over  the 
House  of  God. — Under  the  legal  economy,  the 
whole  management  of  what  related  to  the  ser- 
vices  of  God's  house  belonged  to  the  priest- 
hood, and  was  vested  in  the  person  of  the  high 
priest.  Though  a  number  of  the  functions  of 
the  Jewish  high  priest  are  merged  in  the  exer- 
cise of  our  Lord's  prophetical  and  kingly  of- 
fices, yet  that  of  presidency  over  the  worship 
and  services  of  the  sanctuary  of  God  is  ascrib- 
10* 


HO  OFFICES  OF  CHRIST. 

ed  particularly  to  him  as  a  priest,  and  held  out 
as  affording  the  greatest  encouragement  to  hum- 
ble boldness  in  our  approaches  to  God.  Thus, 
when  the  writer  to  the  Hebrews  speaks  of  the 
grounds  of  the  Christian's  boldness  to  enter 
into  the  holiest,  he  does  not  only  take  notice 
of  the  blood  of  Christ,  by  which  the  way  to 
the  holiest  was  opened,  and  its  properties  as  a 
new  and  living  way,  but  he  adds  as  another 
ground  of  encouragement,  "  And  having  a 
great  high  priest  over  the  house  of  God,  let 
us  draw  near  with  a  true  heart,"  &c.  Heb. 
x.  21. 

1.  As  a  priest  he  has  not  only  opened  up 
the-way  to  the  throne  of  God  by  his  death, 
but  he  also  keeps  it  open  by  his  continual  inter- 
cession. Sin  separates  between  us  and  God, 
and  excludes  us  from  all  gracious  intercourse 
with  him.  But  Christ  has  put  away  sin  by 
the  sacrifice  of  himself;  and  in  putting  away 
sin,  he  has  opened  for  us  a  new  and  living 
way,  not  into  these  holy  places  made  with 
hands,  which  were  only  figures  of  the  true, 
but  into  heaven  itself,  whither  he  himself 
entered  as  our  forerunner,  and  into  which  be- 
lievers have  now  access  by  faith,  and  will  ulti- 
mately be  admitted  in  their  whole  persons. 


OFFICES  OF  CHRIST,  ]  1  1 

2.  He  does  not  only  open  the  way  to  God 
by  his  death,  and  keep  it  open  by  his  inter- 
cession, but  he  takes  the  lead  in  the  service? 
of  the  sanctuary,  both  in  the  church  militant 
and  church  triumphant.  To  prevent  mistakes, 
we  must  here  call  the  attention  of  our  readers 
to  the  twofold  character  of  Christ,  his  essential 
character  as  God,  and  his  assumed  character 
as  man  and  mediator.  In  his  essential  charac- 
ter as  God,  he  is  the  object  of  all  religious  ser- 
vice, both  in  the  church  militant  and  in  the 
church  triumphant,  equally  with  the  Father 
and  Spirit.  The  praises  of  saints  and  angels 
are  addressed  to  the  Godhead  in  three  persons, 
Father,  Son,  and  Holy  Spirit.  But  in  his 
assumed  character,  and  created  nature,  he  is 
subordinate  to  the  Godhead,  and  must  acknow- 
ledge that  subordination  in  a  way  suited  to  the 
station  he  occupies  in  these  characters.  It  is 
not  meant  to  affirm,  when  we  say  that  Christ 
takes  the  lead  in  the  service  of  God's  sanc- 
tuary, that  in  every  respect  his  service  and 
that  of  his  people  are  parallel.  While  on  earth, 
he  obeyed  the  law  as  a  substitute,  and  now 
that  he  is  gone  to  heaven,  his  service  is  still 
official,  whereas  their  service  is  that  of  the 
natural  subjects  of  law;  but  in  this  they  agree, 


112  OFFICES  OF  CHRIST. 

that  both  have  for  their  common  end  the  ad- 
vancement of  God's  declarative  glory. 

We  shall  only  add,  that  although  the  human 
nature  of  Christ  is,  by  virtue  of  its  union  to 
the  divine  person  of  the  Son  of  God,  far  exalt- 
ed above  every  mere  creature,  yet  it  is  still  a 
created  nature,  and,  as  such,  a  dependent  na- 
ture; and  it  may  be  inferred  from  its  absolute 
perfection,  that  all  its  powers  and  faculties  will 
be  put  forth  in  the  acknowledgment  of  its 
dependence  on  the  Godhead  in  the  purest  and 
liveliest  strains  of  adoration. 

3.  Our  high  priest  also  consecrates  all  his 
younger  brethren  to  God,  and  forms  them  for 
his  service.  They  are  made  priests  unto  God, 
and  as  such,  consecrated  by  sacrifice  to  his 
service.  "  Jesus  also,  that  he  might  sanctify, 
(consecrate,)  the  people  with  his  own  blood, 
suffered  without  the  gate."  This  takes  in  two 
things — First,  the  opening  up  by  his  sacrifice 
of  the  way  to  the  throne,  which  has  been 
already  considered.  Secondly,  the  application 
of  the  blood  of  his  sacrifice  to  the  conscience. 
This  was  typified  when  the  first  covenant  was 
dedicated  by  sprinkling  the  people.  By  that 
act  they  were  set  apart  to  God  as  a  nation  of 
priests,  a  holy  people.     As  the  offering  of  his 


OFFICES  OF  CHRIST.  113 

sacrifice  was  necessary  to  open  the  way  to  the 
holiest;  so  the  application  of  his  hlood  to  the 
conscience  is  necessary  to  give  them  boldness 
to  improve  the  way.  With  guilt  on  the  con- 
science, we  will  never  draw  near  to  God;  and 
nothing  but  his  blood  can  purge  the  conscience 
from  guilt  and  dead  works.     Heb.  ix.  14. 

4.  Having  inclined  them  to  improve  the 
way  of  access,  and  formed  them  for  service, 
he  has  a  fellow-feeling  with  them  in  their  pre- 
sent state  under  all  their  privations  and  temp- 
tations. Our  great  high  priest  has  all  the  pity 
of  God,  and  all  the  compassion  of  human  na- 
ture; and  his  compassion  as  man,  so  far  as  it 
regards  the  outward  sufferings,  privations,  and 
temptations  to  which  his  people  are  exposed 
in  the  present  life,  partakes  of  the  nature  of 
fellow-feeling  from  his  being  once  placed  in 
similar  circumstances  of  privation  and  trial. 
When  in  affliction,  we  expect  most  sympathy 
from  one  who  has  been  in  similar  circum- 
stances of  distress.  He  may  not  naturally  be 
superior  to  others  in  respect  of  feeling,  but 
from  the  experience  he  has  had  of  distress 
similar  to  that  which  we  are  labouring  under, 
we  expect  he  will  enter  more  readily  into  our 
feelings  under  it,  and  be  more  prompt  to  afford 


114  OFFICES  OF  CHRIST. 

us,  if  in  his  power,  the  desired  relief.  Such  is 
the  compassion  of  Christ.  "  He  suffered,  be- 
ing tempted,  that  he  might  know  how  to  suc- 
cour them  that  are  tempted/' 

5.  Our  great  high  priest  succours  and  re- 
lieves his  people  under  their  afflictions  and 
temptations  in  divers  ways.  He  sometimes 
rebukes  the  tempter,  so  that  they  are  relieved 
from  his  attacks  for  the  present,  as  in  the  case 
of  Joshua  the  high  priest.  "  The  Lord  said 
unto  Satan,  the  Lord  rebuke  thee,  0  Satan; 
even  the  Lord  who  hath  chosen  Jerusalem, 
rebuke  thee:  is  not  this  a  brand  plucked  out 
of  the  fire?"  Sometimes  the  temptation  is 
prolonged,  as  in  the  case  of  Paul,  but  then  he 
affords  relief  by  granting  new  supplies  of 
grace  in  proportion  to  the  extent  and  duration 
of  the  trial,  so  that  they  are,  instead  of  faint- 
ing, led  to  glory  in  their  infirmities,  as  they 
afford  occasion  for  the  manifestation  of  the 
power  of  Christ,  and  his  care  about  his  people. 

6.  His  Presidency  over  God's  house  also 
secures  the  acceptance  of  their  services  before 
God.  After  all  that  is  wrought  in  them,  and 
after  all  the  gracious  succours  they  receive  in 
the  season  of  service  and  in  the  hour  of  trial, 
their  services  are  very  imperfect  in  this  life; 


OFFICES  OF  CHRIST.  115 

still,  as  their  persons  are  accepted  on  the 
ground  of  his  righteousness,  so,  on  the  ground 
of  the  same  righteousness  pleaded  on  their 
behalf  by  him  as  their  advocate  before  the 
throne,  their  services  also  come  up  with  ac- 
ceptance before  God:  "  Ye  also,  as  lively 
stones,  are  built  up  a  spiritual  house,  an  holy 
priesthood,  to  offer  up  spiritual  sacrifices  ac- 
ceptable to  God  by  Jesus  Christ. " 

7.  As  our  great  high  priest  over  the  house 
of  God,  he  has  not  only  a  tender  feeling  for 
the  worshippers,  but  an  ardent  zeal  for  God's 
honour.  His  zeal  for  God's  honour  in  what 
relates  to  the  religious  observances  of  the  sanc- 
tuary, was  displayed  by  him  while  on  earth 
doctrinally ',  by  detecting  and  exposing  the 
many  corruptions  that  had  crept  into  the  wor- 
ship of  God,  and  actually  by  purging  the 
temple  of  buyers  and  sellers.  John  ii.  13 — 17. 

But  his  zeal  for  the  purity  of  every  thing 
connected  with  the  house  of  God  is  nothing 
abated  now  that  he  is  gone  to  heaven.  He  is 
still  spiritually  present  in  his  church  on  earth, 
and  he  sits  in  her  as  a  refiner  of  silver,  that 
he  may  purify  the  sons  of  Levi,  and  purge 
them  as  gold  and  silver,  that  they  may  offer 
unto  the  Lord  an  offering  in   righteousness> 


116  OFFICES  OF  CHRIST. 

Nor  is  his  care  in  this  respect  confined  to  those 
in  office  in  the  church.  It  extends  to  every 
church-member. 

S.  His  presidency  over  the  church  triumph- 
ant will  continue  for  ever.  Jesus,  because  he 
continueth  ever,  hath  an  unchangeable  priest- 
hood; but  his  presidency  over  the  worship  and 
services  of  the  church  triumphant  will  consti- 
tute, if  not  the  principal,  at  least  one  of  the 
main  functions  of  his  priesthood  in  eternity. 
The  splendour  of  his  royal  dignity  will  never 
eclipse  the  memorials  of  his  death  as  a  priest 
on  Calvary,  which  he  carried  along  with  him 
to  the  throne  of  God.  No;  while  eternal  ages 
roll  on,  he  will  appear  in  the  midst  of  the 
throne  as  a  lamb  that  hath  been  slain,  and  by 
his  appearance  in  this  character  he  will  con- 
tinue to  direct,  enliven,  and  stimulate  the 
praises  of  saints  and  angels  for  ever  and  ever. 
As  believers  in  the  church  on  earth  are  sweetly 
constrained,  by  the  love  of  God  in  giving  his 
Son  to  save  them,  and  the  love  of  the  Son  in 
giving  his  life  a  ransom  for  them,  to  devote 
their  persons  and  services  to  God,  so  the  saints 
in  glory  will  be  sweetly,  yet  powerfully,  influ- 
enced by  the  same  motives,  in  prosecuting  the 
services  of  the  celestial  world;  and  these  mo- 


OFFICES  OF  CHRIST.  ]  17 

tives  will  be  maintained  in  constant  operation 
by  the  saints  in  light  having  perpetually  in 
their  view  the  memorials  of  that  death  by 
which  they  were  redeemed  to  God  out  of 
every  kindred,  and  tongue,  and  people,  and 
nation. 


SECTION    XII. 

THE    KINGLY    OFFICE    OF    CHRIST. 

The  kingly  office  of  Christ  holds  a  promi- 
nent place  in  the  Christian  system.  As  a 
priest,  by  his  one  sacrifice  he  obtained  eternal 
redemption  for  his  church;  but  that  would 
have  availed  us  nothing  had  he  not  applied  it  to 
us  by  his  power  as  a  king.  The  doctrine  of  our 
Lord's  kingly  office  has  in  every  age  strong- 
ly excited  the  jealousy  of  the  powers  of  the 
the  world.  "The  kings  of  the  earth  set  them- 
selves, and  the  rulers  take  counsel  together, 
against  the  Lord,  and  against  his  Anointed." 
Besides,  it  finds  an  opponent  in  the  heart  of 
every  child  of  Adam,  from  its  aversion  to  the 
extent,  purity,  and  spirituality  of  the  divine 
11 


118  OFFICES  OF  CHRIST. 

law.  For  these  reasons  it  has  always  occupied 
a  distinguished  place  in  the  testimony  of  the 
church.  Christ  himself  died  a  martyr  to  the 
truth  of  his  kingly  office.  A  great  cloud  of 
witnesses  suffered  unto  the  death  in  support  of 
the  same  truth,  under  pagan  and  antichristian 
Rome;  and  it  still  continues  to  be  opposed  in 
various  ways,  even  in  Protestant  countries. 
These  considerations,  as  well  as  its  vital  im- 
portance in  the  Christian  system,  give  it  a  high 
claim  to  our  most  serious  attention. 

General  Remarks. — 1.  Our  Lord  is  neces- 
sarily a  king  as  God.  He  is  the  creator  of  all 
things:  "For  by  him  were  all  things  created 
that  are  in  heaven  and  that  are  in  earth,  visible 
and  invisible,  whether  they  be  thrones,  or  do- 
minions, or  principalities,  or  powers:  all  things 
were  created  by  him  and  for  him."  Besides, 
he  sustains  the  universe  in  existence.  "  He 
is  before  all  things,  and  by  him  all  things  con- 
sist." "  He  upholdeth  all  things  by  the  word 
of  his  power." 

2.  Our  Lord  is  also  a  king  as  Mediator. 
His  dominion  as  God  belongs  to  him  necessa- 
rily, but  his  dominion  as  Mediator  is  delegated 
to  him  by  the  Father,  as  the  representative  of 
Godhead  in  the  economy  of  redemption :  "  Yet 


OFFICES  OF  CHRIST.  1  19 

have  I  set  my  King  upon  my  holy  hill  of 
Zion."  Psal.  ii.  6.  "  The  Father  loveth  the 
Son,  and  hath  given  all  things  into  his  hand." 
John  iii.  35.  See  also  Eph.  i.  20—23.  Ac- 
cordingly the  Scriptures  ascribe  royal  names 
and  titles  to  him,  such  as  "  Ruler  in  Israel" — 
"  Judge"— -" Leader  and  Commander" — "the 
Captain  of  salvation" — "Lord  of  all" — "Prince 
of  peace" — "King  of  saints" — "  King  of  kings, 
and  Lord  of  lords."  To  the  same  purpose 
the  Scriptures  assign  to  him  symbols  of  royal- 
ty, such  as  royal  unction,  a  royal  sceptre,  and 
a  royal  throne.     Psal.  xlv.  6,7. 

3.  As  his  mediatory  authority  as  a  king  is 
delegated  to  him  by  the  Father,  so  it  is  by  the 
Father's  grant  that  he  possesses  ability  for 
carrying  into  effect  the  ends  of  his  administra- 
tion. These  could  only  be  effected  by  divine 
energy;  but  this  is  put  forth  by  Christ  as  a 
king  in  the  salvation  of  the  church.  It  must 
be  remembered,  however,  that  this  grant  to 
Christ  as  Mediator  supposes  his  supreme  God- 
head; for,  as  the  Divine  nature  cannot  be 
communicated,  so  the  life,  said  to  be  in  Christ 
by  the  Father's  grant,  could  not  have  been 
conferred  upon  him  in  his  official  character  for 
mediatory  purposes,  had  it  not  been  in  him 


120  OFFICES  OF  CHRIST. 

necessarily  as  the  eternal  Son  of  God.  We 
shall  only  add  here,  that  our  Lord  applies  sal- 
vation to  the  church  by  the  more  immediate 
agency  of  his  Spirit,  and  for  this  end  he  is 
said  to  have  been  anointed  with  the  Spirit 
without  measure;  but  had  he  not  been  a  divine 
person,  he  could  not  have  been  the  recipient 
of  this  immeasurable  unction.  -  "  He  whom 
God  hath  sent,  speaketh  the  words  of  God, 
for  God  giveth  not  the  Spirit  by  measure  unto 
him." 

4.  Our  Lord,  as  Mediator,  is  not  only  the 
King  of  the  church,  but  also  head  over  all 
things  for  her  benefit.  The  church,  compre- 
hending all  who  profess  their  faith  in  Christ, 
and  obedience  to  him,  as  also  their  children,  is 
our  Lord's  proper  kingdom  over  which  he 
reigns.  This  is  his  free,  spiritual,  and  inde- 
pendent kingdom;  a  society  in,  though  not  of 
the  world,  and  which  is  created  and  maintain- 
ed on  earth  for  the  purpose  of  gathering  God's 
elect  out  of  the  world  lying  in  wickedness, 
and  building  them  up  in  holiness,  through  faith 
unto  salvation.  But  the  church,  while  on 
earth,  is  exposed  to  many  and  powerful  ene- 
mies, who  are  continually  plotting  her  destruc- 
tion.    This  rendered  it  necessary  for  her  pro- 


OFFICES  OF  CHRIST.  121 

tection,  that  the  power  of  Christ  as  a  King 
should  be  extended  to  all  things  in  heaven  and 
on  earth.  "  He  rules  in  the  midst  of  his 
enemies." 

5.  Though  our  Lord's  dominion  as  Media- 
tor is  equally  extensive  with  regard  to  its  ob- 
jects as  his  dominion  as  God,  yet  it  does  not 
subvert  or  even  supersede  God's  essential  do- 
minion. 

First:  The  government  of  Christ,  as  it  re- 
spects religion  and  law,  does  not  subvert  or  set 
aside  God's  moral  government.  One  grand 
design  of  our  Lord's  work  as  Mediator,  was  to 
fulfil  and  establish  the  law  originally  given  to 
man.  This  he  did  most  effectually,  in  his  own 
person,  as  a  priest,  on  earth,  by  satisfying  all 
its  claims,  as  a  covenant  law,  both  for  obedi- 
ence to  its  precept  and  satisfaction  to  its  pe- 
nalty, in  our  room;  and  he  continues  to  pro- 
secute the  same  design,  as  a  king,  though  in  a 
different  way,  in  bringing  back  sinners  by  the 
power  of  his  grace  to  a  dutiful  submission  to 
the  same  law  as  a  rule  of  righteousness.  Be- 
lievers, it  is  true,  are  under  the  law  as  a  rule 
of  duty,  not  in  the  form  in  which  it  was  ori- 
ginally given  to  man,  though  it  is  the  same  law 
in  substance.  They  are  under  the  law  as  in 
11* 


122  OFFICES  OF  CHRIST. 

the  hand  of  Christ;  but  this  does  not  dissolve 
but  strengthen  their  obligation  to  it,  as  a  rule 
of  duty  to  God.  They  are  "  not  without  law 
to  God  but  under  the  law  to  Christ." 

Secondly:  Neither  does  our  Lord's  domin- 
ion over  all  things,  as  Mediator,  subvert  or 
supersede  God's  physical  government.  His 
physical  government  over  all  things  consists  in 
his  ordering  and  disposing  of  these  things  in 
their  natural  order,  so  as  to  accomplish  the 
natural  ends  proposed  by  them.  Our  Lord's 
mediatory  government,  as  it  respects  the  same 
things,  lies  in  his  ordering  and  disposing  of 
them,  in  a  supernatural  way,  so  as  to  prove 
subservient  to  the  interests  of  his  church  and 
people.  Nor  does  this  introduce  any  discord- 
ance into  the  plan  of  the  divine  government, 
for  the  God  of  nature  is  also  the  God  of  grace, 
and  in  fixing  the  plan  of  his  general  govern- 
ment, he  made  provision  for  making  ever)^ 
thing  in  the  plan  tend  to  the  advancement  of 
the  interests  of  his  church. 

6.  Our  Lord's  mediatory  government,  as  it 
consists  in  the  prescription  and  administration 
of  religion  and  law,  does  not  extend  to  all 
mankind,  but  only  to  the  visible  church,  and 
those  who  have  access  to  the  means  of  grace 


OFFICES  OF  CHRIST.  123 

as  dispensed  in  her.  This  appears,  first,  from 
the  fact  that  these  alone  have  the  means  of 
acquaintance  with  the  Mediator.  The  light  of 
nature  affords  no  notices  of  a  mediator,  or  of 
the  law  as  in  the  hand  of  the  mediator;  but 
where  there  is  no  law  there  can  be  no  trans- 
gression. The  heathen  who  perish,  shall 
perish,  not  for  the  transgression  of  the  law  con- 
sidered as  the  law  of  Christ,  or  the  contempt 
of  his  authority  as  a  mediatory  king,  but  for 
their  violation  of  the  law  of  nature.  This  is 
certainly  the  meaning  of  the  apostle  when  he 
tells  us,  that  "  as  many  as  have  sinned  without 
law,  shall  also  perish  without  law;  and  as 
many  as  have  sinned  in  the  law  shall  be  judged 
by  the  law."  Rom.  ii.  12.  Secondly,  The 
Scriptures  never  represent  Christ  in  his  official 
character  as  the  moral  governor  of  the  heathen, 
but  only  as  the  king  of  the  church.  He  is 
God's  king,  whom  he  hath  set  upon  his  holy 
hill  of  Zion.  Ps.  ii.  6.  He  rules  as  a  moral 
governor,  not  over  all  mankind,  but  over  the 
house  of  Israel;  over  his  own  house,  which 
must  signify  his  church,  which  he  purchased 
with  his  blood  and  saved  by  his  power.  Luke 
i.  33.;  Heb.  iii.  6.  Thirdly,  His  kingdom, 
over  which  he  rules  by  a  dispensation  of  law, 


124  OFFICES  OF  CHRIST. 

admits  of  having  multitudes  added  to  it. -  Hence 
the  conversion  of  the  isles  to  the  Redeemer  is 
signified  by  their  waiting  for  his  laws,  which 
implies,  that  they  were  not  originally  under 
them. 

7.  Our  Lord's  administration  as  a  King 
must  have  been  coeval  with  the  revelation 
of  the  plan  of  mercy.  The  old  world  was 
drowned — the  cities  of  the  plain  were  con- 
sumed— the  Israelites  were  delivered  from 
Egypt — Pharoah  and  his  host  were  over- 
whelmed and  God's  people  saved  by  the 
power  of  Christ  our  King.  "  The  angel  of 
his  presence  saved  them."  See  Exodus  xxiii. 
20,  21;  and  Joshua  v.  13,  14. 

Though  the  main  design  of  his  incarnation 
and  appearance  in  our  world  was  to  put  away 
sin  by  the  sacrifice  of  himself,  as  a  priest;  yet 
he  continued  to  act  as-  the  king  of  his  church 
during  his  humbled  estate.  This  is  evident 
from  his  clearing  the  temple  of  buyers  and 
sellers,  his  casting  out  devils,  his  instituting 
ordinances,  and  appointing  office-bearers  in 
his  church.  In  his  resurrection,  ascension, 
and  session  at  the  Father's  right  hand,  he  was 
more  openly  and  solemnly  invested  with  royal 
authority  in  the  church,  and  over  all  things, 


OFFICES  OF  CHRIST.  125 

for  her  benefit.  And  he  shall  continue  "to 
reign  over  the  house  of  Jacob  for  ever;  and  of 
his  kingdom  there  shall  be  no  end."  Luke 
i.  33. 


SECTION    XIII. 

THE  EXTENT  OF  OUR  LORD'S  DOiYIINION  AS  MEDIATOR. 

While  the  church  is  the  proper  kingdom  of 
Christ  over  which  he  is  appointed  as  Media- 
tor, yet  his  dominion  extends  to  all  things  for 
her  benefit.  Under  the  head  of  his  mediatory 
dominion,  therefore,  we  include  his  church  on 
earth — his  subsidiary  kingdom — and  his  king- 
dom of  glory. 

I.  The  dominion  of  Christ  extends  to  his 
church.  She  is  the  proper  kingdom  over 
which  he  reigns.  "Yet  have  I  set  my  king 
upon  my  holy  hill  of  Zion."  Under  God,  as 
the  God  of  grace,  Christ  is  the  alone  king  and 
head  of  the  church.  He  is  her  Lord,  her  law- 
giver, and  her  king,  and  he  will  save  her. 
She  is  his  free  and  independent  kingdom — a 
kingdom  in  the  world,  but  not  of  the  world; 
and  none  can  claim  headship  over  her,  or  inter- 


128  OFFICES  OF  CHRIST. 

fere  with  her  internal  laws  and  administrations, 
without  usurping  his  rights  and  the  royal  pre- 
rogatives. 

II.  Our  Lord's  dominion  extends  to  all 
things  for  the  good  of  the  church.  The  church, 
his  proper  kingdom,  has  often  been  confined 
within  narrow  limits,  but  his  subsidiary  king- 
dom extends  to  the  whole  creation  of  God. 

1.  It  extends  to  all  the  human  race,  and  for 
various  purposes.  First,  That  he  may  collect 
his  own  elect  out  of  the  world  and  bring  them 
into  the  church  militant,  and  thus  prepare 
them  for  being  introduced  into  the  church 
triumphant:  "  Thou  hast  given  him  power 
over  all  flesh,  that  he  should  give  eternal  life 
to  as  many  as  thou  hast  given  him."  John 
xvii.  2.  Secondly,  That  he  may  employ  the 
agency  of  the  unbelieving  part  of  the  world 
for  the  benefit  of  his  church,  whether  in  the 
way  of  contributing  to  her  temporal  interests, 
as  when  the  earth  is  made  to  help  the  woman, 
or  by  over-ruling  their  malice  against  the 
church  for  correction  or  trial.  "  The  wicked 
are  established  for  correction.  Surely  the 
wrath  of  man  shall  praise  thee,  the  remainder 
of  wrath  shalt  thou  restrain."  Thirdly,  That 
he  may  bruise  the  finally  impenitent  under  his 


OFFICES  OF  CHRIST.  127 

feet,  and  the  feet  of  his  people.  Hence  the 
grant  made  to  him  in  the  second  Psalm,  a  grant 
which  has  a  retrospective  view  to  the  combi- 
nation mentioned  in  the  beginning  of  that 
Psalm,  of  kings  and  others  in  authority,  against 
the  Lord  and  against  his  Anointed;  and  which 
is  intended  to  defeat  their  malignant  designs 
by  their  condign  punishment.  Ask  of  me  and 
I  shall  give  thee  the  heathen  for  thy  possession. 
Thou  shalt  break  them  with  a  rod  of  iron;  thou 
shalt  dash  them  in  pieces  like  a  potter's  ves- 
sel."   Verses  S,  9. 

2.  His  subsidiary  kingdom  extends  to  holy 
angels.  These  blessed  spirits  retained  their 
allegiance  to  God  when  their  kindred  spirits 
fell  from  their  first  estate,  so  that  they  are  the 
subjects  of  our  Lord  viewed  in  his  essential 
character.  But  they  are  also  put  under  him 
as  Mediator,  to  be  employed  by  him  for  media- 
tory purposes;  and,  considered  in  this  light, 
they  act  voluntarily  in  the  service  of  Christ. 
The  service  in  which  they  are  employed  is 
extensive. 

3.  The  subsidiary  kingdom  of  Christ  ex- 
tends to  fallen  angels.  Our  Lord  reigns  not 
only  over  holy  angels  as  willing  subjects,  who 
fulfil  his  pleasure  with  alacrity  and  delight,  but 


128  OFFICES  OF  CHRIST. 

he  reigns  over  fallen  spirits  also,  as  rebels  and 
vanquished  enemies.  His  dominion  as  Media- 
tor is  extended  to  these  for  obvious  reasons. 
Those  whom  he  came  to  redeem  by  his  blood, 
and  save  by  his  power,  are,  in  their  fallen 
state,  under  the  dominion  of  Satan,  and  led 
captive  by  him  at  his  will;  it  was  therefore 
necessary  that  the  Redeemer  of  the  church 
should  be  invested  with  power  to  enter  Satan's 
dominions  and  rescue  his  chosen  people — to 
bind  that  "  strong  man,"  and  to  spoil  him  of 
his  goods. 

4.  The  subsidiary  kingdom  of  Christ  also 
extends  to  the  lower  animals,  and  the  different 
parts  of  the  inanimate  creation.     Heb.  ii.  5-S. 

III.  Our  Lord's  dominion  also  extends  to 
the  kingdom  of  glory.  His  kingdom  of  grace 
in  the  church  militant  is  erected  and  main- 
tained for  the  important  purposes  of  gathering 
sinners  to  Christ,  building  them  up  in  holi- 
ness, and  thus  preparing  them  for  entering  the 
church  triumphant.  Christ  has  taken  posses- 
sion of  the  kingdom  of  glory  as  the  Head  of 
the  church.  It  is,  with  respect  to  its  local 
situation,  the  third  heaven — the  throne  of  God, 
or  the  place  of  his  glorious  residence.  "  When 
Christ  had  by  himself  purged  our  sins,  he  sat 


OFFICES  OF  CHRIST.  129 

down  on  the  right  hand  of  the  Majesty  on 
high."  "  The  Lord  said  unto  my  Lord,  Sit 
thou  at  my  right  hand,  until  I  make  thine  ene- 
mies thy  footstool."  Christ  is  now  a  king  on 
his  throne,  and  his  throne  is  in  heaven.  And, 
to  show  the  intimate  connexion  between  his 
mediatory  and  God's  essential  dominion,  and 
the  tendency  the  former  has  to  secure  the 
honours  of  the  latter,  he  is  represented  as  asso- 
ciated with  the  Father  upon  the  same  throne. 
"  To  him  that  overcometh  will  I  grant  to  sit 
with  me  in  my  throne,  even  as  I  also  over- 
came, and  am  set  down  with  my  Father  on  his 
throne."  Nor  is  Christ,  considered  as  a  me- 
diatory king  in  heaven,  a  prince  without  sub- 
jects. A  great  number  of  the  redeemed  from 
among  men  have  already  entered  heaven  in 
respect  of  their  souls,  and  not  a  few  both  in 
soul  and  body;  all  of  whom  serve  him  day  and 
night  in  his  temple.  Besides,  his  kingdom  of 
glory  is  continually  increasing.  The  saints 
leave  the  church  militant  that  they  may  enter 
the  church  triumphant.  The  saints  on  earth 
and  the  saints  in  glory  are  but  one  family, 
only  the  former  are  in  a  state  of  minority,  and 
the  latter  have  arrived  at  a  state  of  majority; 
the  former  are  on  their  way  to  their  Father's 
12 


130  OFFICES  OF  CHRIST. 

house,  whereas  the  latter  have  entered  it  to  go 
no  more  out.  They  have  all  one  Father  even 
God,  one  Lord,  and  one  inheritance;  though 
believers  on  earth  have  the  inheritance  only 
in  prospect,  whereas  the  saints  in  glory  have 
it  in  actual  possession. 


SECTION   XIV. 

our  lord's  administration  in  the  church. 

We  have  seen  that  the  church  is  Christ's 
free,  spiritual,  and  independent  kingdom,  and 
that  the  power  given  him  over  all  things  is 
for  her  benefit.  His  administration  in  the 
church  has,  therefore,  the  first  claim  to  our 
attention.  This  naturally  divides  itself  into 
two  parts:  First,  what  relates  to  her  external 
form  or  organization;  and,  secondly,  what  re- 
lates to  that  spiritual  influence  by  which  her 
ordinances  and  administrations  are  rendered 
effectual  for  the  ends  of  her  erection  and  main- 
tenance in  the  world. 

What  relates  to  the  external  form  or  or- 
ganization of  the  church. — 1.  The  first  act 
of  our  Lord's  administration  in  the  formation 


OFFICES  OF  CHRIST.  131 

of  the  church,  is  the  authoritative  publication 
of  her  charter  of  privileges.  This  charter  is 
the  gospel,  called  by  Christ  the  gospel  of  the 
kingdom. 

That  this  must  be  viewed  as  the  primary 
act  of  Christ  in  the  erection  of  his  church  as  a 
king,  will  appear  from  the  following  consider- 
ations. First  in  order  to  the  formation  of  a 
church,  there  must  be  persons  who  are  joined 
together  as  a  visible  society;  but  the  gospel  is 
the  grand  means  of  converting  the  soul  lying 
in  sin,  and  it  is  by  a  profession  of  faith  in  the 
gospel  that  we  enter  the  church,  and  are  ad- 
mitted to  the  enjoyment  of  her  privileges. 
The  members  of  the  church  are  in  their  na- 
tural state  enemies  to  God  by  wicked  works; 
but  a  gospel  ministry  is  the  ministry  of  recon- 
ciliation, and  the  gospel  itself  the  rod  of  the 
Redeemer's  strength  sent  out  of  Zion,  by 
which  those  who  were  once  alienated  from 
God  and  enemies  to  him  by  wicked  works, 
are  made  a  willing  people.  2  Cor.  v.  13,  19; 
Psalm  ex.  2,  3.  Secondly,  it  appears  from  the 
nature  of  our  Lord's  administration  as  it  re- 
gards law  and  government.  We  have  seen 
already  that  it  grafts  duty  on  privilege;  and 
this  supposes  that  the  authoritative  grant  of 


132  OFFICES  OF  CHRIST. 

privilege  must  be  the  first  act  of  his  adminis- 
tration. 

2.  As  a  king,  he  prescribes  laws  and  ap- 
points ordinances  of  worship  in  his  church. 

Our  Lord,  as  Mediator,  is  a  lawgiver,  but 
not  in  the  sense  in  which  it  is  understood  by 
the  adversaries  of  the  doctrine  of  grace.  They 
maintain,  that  the  main  end  of  his  coming  into 
the  world  was  to  procure  for  his  people  a  new 
and  easier  law  as  the  condition  of  life;  but  so 
far  from  this,  our  Lord  himself  assures  us  that 
he  came  "  not  to  destroy  the  law,"  as  original- 
ly given  to  man,  "  but  to  fulfil  it." 

3.  Our  Lord,  as  a  king,  institutes  offices;  ap- 
points office-bearers  in  his  church;  calls  them 
to  their  work;  assigns  to  them  severally  their 
sphere  of  labour;  and  determines  the  measure 
of  their  success. 

4.  Our  Lord,  as  a  king,  has  appointed  a  form 
of  government  and  discipline  in  his  church, 
distinct  from,  and  not  subordinate  to,  civil  go- 
vernment. 

Christ's  internal  administration  in  the 
church. — Having  finished  what  was  intended 
upon  our  Lord's  administration  as  it  regards 
the  external  form  of  the  church,  we  proceed 
to  speak  of  his  internal  administration  as  it 


OFFICES  OF  CHRIST.  133 

respects  the  power  with  which  he  accompanies 
his  own  institutions  for  the  conversion  of  his 
chosen  people,  and  for  building  them  up  in 
holiness  through  faith  unto  salvation. 

In  this  important  work,  the  king  of  the 
church  appears  with  all  the  gentleness  and 
meekness  connected  with  his  character  as  a 
Saviour.  The  cause  in  support  of  which  he 
appears,  is  the  cause  of  meekness,  of  truth, 
and  of  righteousness.  His  appearance  itself 
is  sweetened  with  meekness.  He  is  meek 
and  bringing  salvation.  But  his  coming  in 
the  gospel  dispensation  is  also  with  all  the  ma- 
jesty of  a  mighty  warrior.     Ps.  lv.  3,  4. 

1.  He  subdues  sinners  to  himself  by  his 
word,  accompanied  with  the  power  of  his 
Spirit.  The  season  of  this  spiritual  conquest, 
as  it  regards  individuals,  is  the  period  fixed 
in  God's  eternal  purpose,  for  their  translation 
from  a  state  of  nature  into  a  state  of  grace. 
When  this  period  arrives,  they  are  sought 
and  not  forsaken,  and  the  means  of  grace 
which  are  to  be  rendered  effectual  for  their 
conversion,  are  either  sent  to  them,  or  they 
are  brought  to  the  means.  The  good  shep- 
herd seeks  out  his  sheep,  and  gathers  them 
from  all  places  where  they  have  been  scatter- 


134  OFFICES  OF  CHRIST. 

ed  in  the  cloudy  and  dark  day,  and  brings 
them  into  his  own  fold. 

2.  The  change  of  the  sinner's  state,  as  well 
as  of  his  heart,  is  ascribed  to  our  Lord's  admin- 
istration as  a  king.  He  is  "  exalted  a  Prince 
and  a  Saviour  for  to  give  repentance  to  Israel, 
and  forgiveness  of  sins."  Acts  v.  31.  The 
same  observation  applies  to  adoption,  another 
relative  change.  Formally  considered,  adop- 
tion is  the  act  of  God  as  a  Father;  but  Christ 
is  said  to  give  power  to  become  the  sons  of 
God,  when  he  implants  faith  in  the  heart,  and 
enables  us  to  realize  the  blessing  of  adoption 
and  its  rich  fruits  as  offered  in  the  gospel. 
"  As  many  as  received  him,  to  them  gave  he 
power  to  become  the  sons  of  God,  even  to 
them  that  believe  on  his  name."  John  i.  12. 

3.  Having  called  and  justified,  he  governs 
them  by  his  laws,  and  carries  forward  a  work 
of  sanctification  in  their  souls.  Believers  are 
dead  to  the  law  as  a  covenant,  but  they  are  not 
without  law  to  God,  but  under  the  law  to 
Christ.  They  have  not  this  law  as  a  written 
rule  merely,  in  common  with  others,  but  as 
engraven  on  their  hearts.  "  They  are  the 
epistle  of  Christ,  written  not  with  ink,  but 
with  the  Spirit  of  the  living  God;  not  in  tables 


OFFICES  OF  CHRIST.  135 

of  stone,  but  in  fleshly  tables  of  the  heart." 
Their  duty  is  their  delight.  They  find  them- 
selves bound  to  obey,  not  only  as  creatures 
depending  on  God  for  existence  and  daily  pre- 
servation, but  from  the  consideration  of  their 
election  of  grace,  their  redemption  through  the 
blood  of  Christ,  and  their  effectual  vocation. 
The  authority  of  Christ  is  sweetened  by  his 
love,  which  constrains  them  to  walk  with  him 
in  all  the  ways  of  new  obedience.  They  are 
his  subjects  not  merely  in  name  but  in  truth, 
and  from  choice.  The  kingdom  of  God  is 
within  them — that  kingdom  which  is  not  meat 
and  drink,  but  righteousness,  and  peace,  and 
joy  in  the  Holy  Ghost.  Christ  sits  enthroned 
in  their  hearts,  and  all  the  powers  of  their 
minds  are  brought  under  his  subjection. 

4.  He  orders  and  disposes  of  every  circum- 
stance in  their  lot,  so  as  to  make  it  subservient 
to  the  advancement  of  their  spiritual  interests. 
See  1  Cor.  vii.  20 — 26;  and  Heb.  xii.  3 — 12; 
and  Rom.  viii.  28. 


136  OFFICES  OF  CHRIST. 


SECTION    XV. 

OUR  lord's  administration  as  it  extends  to  all  things 

FOR  THE  BENEFIT  OF  HIS  CHURCH. 

We  have  seen  already  that  our  Lord  executes 
his  office  as  a  king  in  the  church,  by  his  word, 
ordinances,  and  laws,  accompanied  with  the 
power  of  his  Spirit.  But  he  does  not  govern 
his  subsidiary  kingdom  by  ordinances  and 
office-bearers,  distinct  or  different  from  the 
established  laws  of  nature  and  the  ordinary 
instruments  of  providence;  but  by  giving  these 
a  supernatural  direction  for  the  benefit  of  the 
church.  In  both  cases  however,  power  is  put 
forth  by  the  immediate  agency  of  the  Spirit,  as 
the  Spirit  of  Christ,  to  render  the  means  and 
instruments  effectual  for  the  supernatural  ends 
proposed  by  them.  The  same  Spirit  who 
gives  effect  to  the  ordinances  of  his  grace  in 
the  church  for  the  salvation  of  sinners,  directs 
the  laws  of  nature  and  the  instruments  of  pro- 
vidence in  the  moral  world,  beyond,  as  well 
as  within  her  pale,  for  her  benefit.  Thus,  in 
Ezekiel's  vision  of  the  cherub,  the  four  living 
creatures,  the  symbols  of  the  ministers  of  reli- 
gion, and  the  wheels,  the  symbols  of  the  in- 


OFFICES  OF  CHRIST.  137 

struments  of  God's  moral  government  in  the 
world,  though,  in  their  nature  distinct,  run 
parallel,  and  both  contribute  in  their  owa  way, 
so  far  as  relates  to  the  church,  to  promote  one 
common  end;  and  the  reason  assigned  is,  that 
the  same  Spirit  who  animates  the  living  crea- 
tures, regulates  the  motion  of  the  wheels. 
"And  when  the  living  creatures  went,  the 
wheels  went  by  them;  and  when  the  living 
creatures  were  lifted  up  from  the  earth,  the 
wheels  were  lifted  up.  Whithersoever  the 
spirit  was  to  go,  they  went,  thither  was  their 
spirit  to  go;  and  the  wheels  were  lifted  up 
over  against  them;  for  the  spirit  of  the  living 
creature  was  in  the  wheels."  Ezek.  i.  19,  20. 
1.  In  exercising  this  power,  our  Lord  so 
disposes  of  nations  and  their  governments,  as 
to  remove  those  physical  and  political  obstruc- 
tions out  of  the  way,  which  tend  to  retard  the 
progress  of  his  Gospel  in  the  world.  Even 
so  early  as  the  original  division  of  the  earth, 
we  find  provision  made,  by  mediatory  inter- 
ference for  the  future  settlement  of  the  church 
in  Abraham's  family,  in  the  land  of  Canaan. 
"  When  the  Most  High  divided  to  the  nations 
their  inheritance,  when  he  separated  the  sons 
of  Adam,  he  set  the  bounds  of  the  people, 


138  OFFICES  OF  CHRIST. 

according  to  the  number  of  the  children  of 
Israel."  See  also  Haggai  ii.  7;  and  Heb.  xii. 
26,  27. 

2.  In  the  exercise  of  his  power  over  all  flesh, 
he  sometimes  makes  those  who  are  strangers 
to  religion  contribute  by  the  influence  of  their 
authority  to  the  advancement  of  his  work  in 
the  church.  He  can  make  the  earth  help  the 
woman.  The  Egyptians  were  the  instruments 
of  feeding  the  infant  church  in  the  season  of 
famine.  Cyrus  was  raised  up  for  restoring  the 
Jews  to  their  own  land,  and  rebuilding  the 
temple. 

3.  He  employs  wicked  men,  especially  those 
in  power,  for  the  correction  and  trial  of  the 
church.  Thus,  he  employed  the  Assyrians  for 
punishing  the  ten  tribes  and  correcting  Judah 
for  their  apostasy.  Nothing  was  further  from 
the  intention  of  the  Assyrian  monarch,  than 
to  execute  God's  purpose.  He  was  prompted 
by  no  higher  motive  than  worldly  ambition. 
But  the  great  Head  of  the  church  overruled 
his  ambition  for  the  accomplishing  of  his  own 
designs  with  regard  to  his  rebellious  people. 
"  Howbeit  he  meaneth  not  so,  neither  doth  his 
heart  think  so;  but  it  is  in  his  heart  to  destroy 
and  cut  off  nations  not  a  few."     Isa.  x.  7. 


OFFICES  OF  CHRIST.  139 

4.  Having  accomplished  his  work  of  cor- 
rection upon  mount  Zion,  he  punishes  her  op- 
pressors for  their  malice  and  cruelty.  They 
are  not  the  less  guilty  that  their  cruelty  is 
overruled  by  the  Head  of  the  church  for  her 
good.  Though  He  means  it  for  good,  when 
He  permits  them  to  persecute  and  afflict  her, 
they  mean  it  for  evil,  and  merit  punishment 
accordingly.  Judgment  begins  at  God's  house, 
but  it  ends  with  the  wicked.  The  church 
tastes  the  brim  of-the  cup,  but  the  wicked  of 
the  earth  are  made  to  wring  out  the  bitter 
dregs  of  it.     See  Isa.  li.  22,  23. 

5.  These  judgments,  executed  upon  nations 
and  individuals  by  Christ,  all  lead  to,  and  shall 
terminate  in  the  general  judgment.  In  the 
present  world  judgment  is  often  suspended  for 
a  season,  and,  even  when  inflicted,  is  mitigated 
for  the  sake  of  the  elect  who  are  interspersed 
among  the  wicked,  or  perhaps  still  in  their 
loins.  It  was  for  this  reason  Judah  was  re- 
stored to  her  own  land  while  the  ten  tribes  re- 
mained in  captivity.  Isa.  vi.  13.  It  was  for 
this  reason  too,  that  the  Jews  were  respited 
during  forty  years  after  they  had  crucified  the 
Saviour,  and  that,  when  judgment  was  actu- 
ally inflicted,  the  days  of  their  calamity  were 


140  OFFICES  OF  CHRIST. 

shortened.  2  Pet.  iii.  9;  Matth.  xxiv.  22. 
But,  at  the  second  coming  of  Christ,  this  rea- 
son for  divine  forbearance  shall  no  longer  ex- 
ist; the  elect  being  all  born,  converted,  and 
separated  from  the  wicked.  Then  wrath  shall 
come  upon  them  to  the  uttermost.  They  shall 
be  brought  before  the  judgment-seat,  condemn- 
ed, and  cast  into  hell,  where  is  weeping,  and 
wailing,  and  gnashing  of  teeth. 


SECTION    XVI. 

WHAT  IS    MEANT   BY    CHRIST'S  DELIVERING   UP   THE  KINGDOM. 

Besides  the  change  which  will  take  place 
after  the  judgment  in  the  mode  of  the  admin- 
istration of  our  Lord  in  his  church,  he  will 
also  cease  to  exercise  that  mediatory  control 
he  now  has  over  her  implacable  enemies. 
In  speaking  of  our  Lord's  dominion  as  Me- 
diator, we  noticed,  that  it  does  not  only  ex- 
tend to  the  church  his  proper  kingdom,  but  " 
also  to  all  things  for  her  benefit.  As  his  elect 
were  to  be  gathered  from  the  common  mass  of 


OFFICES  OF   CHRIST.  141 

mankind,  it  was  necessary  that  his  dominion 
should  extend  to  all  flesh;  and  as  not  only  the 
principalities  of  hell,  but  also  the  powers  of 
this  world,  have  generally  been  combined 
against  the  church,  it  was  necessary  that  his 
power  should  extend  to  both  for  her  protec- 
tion. But  since  at  his  second  coming  all  the 
election  of  grace  shall  be  gathered  out  of  the 
world,  and  all  principality  and  power,  both 
human  and  angelic,  put  down,  so  as  never 
more  to  be  able  to  manage  any  opposition  to 
the  church,  so  he  is  to  deliver  up  the  kingdom, 
so  far  as  regards  them,  and  they  are  henceforth 
to  fall  immediately  under  the  dominion  of 
God,  in  his  absolute  character;  "Then  cometh 
the  end,  when  he  shall  have  delivered  up  the 
kingdom  to  God,  even  the  Father;  when  he 
shall  have  put  down  all  rule,  and  all  authority 
and  power."  1  Cor.  xv.  24.  That  this  king- 
dom is  not  his  church,  nor  even  his  subsidiary 
kingdom,  as  a  whole,  appears  evident  from  the 
text  and  context.  The  grant  to  the  Mediator 
of  the  power  of  control  over  all  the  human 
and  angelic  enemies  of  the  church  is  particu- 
larly mentioned,  and  the  term  of  its  duration 
with  regard  to  its  exercise  specified,  in  Psalm 
ex.  He  was  to  reign  over  these  enemies  till 
13 


142  OFFICES  OF  CHRIST. 

subdued  under  his  feet,  and  the  feet  of  his 
church.  "  The  Lord  said  unto  my  Lord,  Sit 
thou  at  my  right  hand,  until  I  make  thine  ene- 
mies thy  footstool.  The  Lord  shall  send  the 
rod  of  thy  strength  out  of  Zion:  rule  thou  in 
the  midst  of  thine  enemies."  Now  since  the 
apostle  quotes  the  passage  in  the  psalm  which 
respects  his  reign  over  his  enemies,  in  support 
of  his  delivering  up  the  kingdom;  and  since, 
on  the  one  hand,  he  assigns  their  complete 
subjugation  at  the  time  of  the  end  as  the  rea- 
son why  he  shall  deliver  it  up;  (ver.  24,) 
u  when  he  shall  have  put  down  all  rule,  and 
all  authority  and  power;"  and  since,  on  the 
other  hand,  he  assigns  as  the  reason  that  it 
shall  not  be  delivered  up  till  the  time  of  the 
end,  that  these  principalities  and  powers  must 
first  be  subdued,  (ver.  25,)  "for  he  must  reign 
till  he  hath  put  all  enemies  under  his  feet;" 
we  must  conclude  that  by  the  kingdom  itself 
to  be  delivered  up,  we  are  to  understand,  not 
his  dominion  in  the  church  herself,  but  his  do- 
minion as  extended  to  her  human  and  angelic 
enemies,  for  her  protection. 

When  Christ  is  said  to  deliver  up  the 
kingdom,  even  in  the  sense  in  which  we 
have  explained  it,  we  are  not  to  understand 


OFFICES  OF  CHRIST.  143 

it  to  signify  the  alienation  of  his  right  as 
Mediator,  to  rule  over  those  enemies  of  his 
church  at  any  future  period;  for  the  Father 
grants  no  right  to  Christ  which  he  will  re- 
call. It  only  denotes  the  suspension  of  the 
exercise  of  mediatory  control  over  them,  as  it 
shall  then  be  no  longer  necessary  for  her  pro- 
tection. But  could  we  suppose  that,  at  any 
future  period,  the  church  would  be  attacked 
by  these  enemies,  his  right  to  exercise  that 
control  would  be  found  to  be  entire.  We  shall 
only  add,  that  it  is  not  meant  by  these  re- 
marks, to  deny,  that  Christ,  as  Mediator,  will 
at  the  last  day  give  in  his  account  to  the  Father 
of  his  mediatory  administration  in  the  church. 
No;  as  he  undertook  in  the  character  of  the 
Father's  servant,  not  only  to  ransom  his  church 
as  a  priest,  but  also  to  save  her  as  a  king,  so 
in  the  end  he  shall  give  an  account  of  the  trust 
committed  to  him.  But  what  we  plead  for 
is,  that  this  is  not  what  is  meant  by  his  giving 
up  the  kingdom,  and  that  by  the  kingdom  to 
be  delivered  up,  we  are  to  understand,  not  the 
church,  but  his  subsidiary  kingdom,  as  it  re- 
spects the  enemies  of  his  church. 


144  OFFICES  OF  CHRIST. 


SECTION    XVII. 

THE   ETERNITY     OF    OUR     LORD'S    REIGN     OVER     THE    CHURCH 
TRIUMPHANT. 

In  concluding  this  treatise,  we  propose  to  show 
that  there  will  be  no  termination  of  our  Lord's 
reign  over  the  church,  but  that  it  shall  con- 
tinue for  ever. 

1.  This  appears  from  the  nature  of  the  grant 
made  of  the  church  by  the  Father  to  Christ. 
It  was  a  grant  made  to  him  in  the  specific  cha- 
racter of  mediator,  and  of  which  he  was  to  be 
put  in  possession,  as  the  reward  of  his  suffering 
unto  death  for  her  redemption.  "When  thou 
shalt  make  his  soul  an  offering  for  sin,  he  shall 
see  his  seed,  he  shall  prolong  his  days,  and  the 
pleasure  of  the  Lord  shall  prosper  in  his  hand. 
He  shall  see  of  the  travail  of  his  soul  and  shall 
be  satisfied."  Isaiah  liii.  10,  11.  But  till  his 
second  coming  he  shall  not  enter  fully  upon 
the  possession  of  this  reward,  since  till  then 
the  whole  of  his  ransomed  people  will  not  be 
converted  and  saved;  and  can  we  suppose  for 
a  moment,  that  this  reward  will  be  wrested 
from  him  at  the  very  period  when  he  comes 
to  the  full  possession  of  it,  by  his  ceasing  to  be 


OFFICES  OF  CHRIST.  145 

a  mediatory  king,  and  their  ceasing  in  that 
character  to  be  his  subjects?  Besides,  we  are 
to  take  into  the  account  the  confirmation  of  the 
grant  by  the  oath  of  God.  We  noticed,  when 
speaking  of  the  perpetuity  of  his  priesthood, 
that  God  confirms  no  grant  of  privilege  by  his 
oath  that  shall  be  recalled.  The  very  end  of 
his  swearing  is  to  show  the  immutability  of 
his  counsel  in  regard  to  that  about  which  he 
swears.  Heb.  vi.  17,  18.  But  as  the  Son  was 
consecrated  a  priest  for  ever  by  God's  oath,  so 
by  the  same  oath  he  is  consecrated  an  eternal 
king.  Ps.  lxxxix.  35,  36. 

2.  Instead  of  his  laying  aside  his  royal 
honours  at  the  end  of  time,  it  is  only  then  that 
he  is  represented  as  coming  to  the  full  posses- 
sion of  them.  At  present  he  is  described  as 
acquiring  for  himself,  by  spiritual  conquest,  a 
kingdom.  For  this  end  he  went  to  heaven  to 
send  the  Holy  Spirit  to  convince  the  world  of 
sin,  of  righteousness,  and  of  judgment.  For 
the  same  purpose  the  Lord  sends  the  rod  of 
his  strength  out  of  Zion,  by  which  he  makes 
a  willing  people;  and  it  is  only  at  his*second 
coming  that  he  shall  take  possession  of  his 
kingdom,  thus  acquired.  This  is  evidently 
13* 


146  OFFICES  OF  CHRIST. 

the  import  of  the  parable — "  A  certain  noble- 
man  went  into  a  far  country  to  receive  for 
himself  a  kingdom,  and  to  return.  And  he 
called  his  ten  servants,  and  delivered  them  ten 
pounds,  and  said  unto  them,  Occupy  till  I 
come.  But  his  citizens  hated  him,  and  sent  a 
message  after  him,  saying,  We  will  not  have 
this  man  to  reign  over  us.  And  it  came  to 
pass,  that  when  he  was  returned,  having 
received  the  kingdom,  then  he  commanded 
these  servants  to  be  called  unto  him  to  whom 
he  had  given  the  money,  that  he  might  know 
how  much  every  man  had  gained  by  trading." 
Luke  xix.  12 — 15.  But  can  we  suppose  that 
Christ  as  Mediator  will,  at  the  day  of  judg- 
ment, at  once  receive  his  kingdom,  and  lay 
aside  his  royal  honours?  In  addition  to  this, 
he  is  represented  in  Scripture  as  arriving,  at 
the  day  of  judgment,  at  the  full  glory  of  his 
mediatory  reign.  "  I  charge  thee,  therefore," 
says  Paul  to  Timothy,  "  before  God  and  the 
Lord  Jesus  Christ,  who  shall  judge  the  quick 
and  the  dead,  at  his  appearing,  and  his  king- 
dom." But  can  we  suppose  that  the  great 
king  of  the  church  shall  descend  from  that 
mediatory  throne  which  he  had  acquired,  not 
only  by  conquest,  but  by  blood,  just  when 


OFFICES  OF  CHRIST.  147 

arrived  at  the  summit  of  his  glory?    The  idea 
cannot  be  entertained  for  a  moment. 

3.  This  appears  also  from  the  high  honours 
to  which  his  people  shall  be  exalted  in  heaven 
as  the  fruit  of  his  mediatory  reign.  They  are 
to  inherit  a  kingdom;  they  are  to  reign  as 
kings;  they  are  to  sit  with  Christ  on  his  throne, 
even  as  he  overcame,  and  sat  down  with  his 
Father  on  his  throne.  But  all  these  high 
attainments  of  the  members  suppose  the  con- 
tinued reign  of  their  head.  Can  it  possibly  be 
supposed,  that  when  they  come  to  the  posses- 
sion of  their  kingdom,  he  shall  yield  up  the 
possession  of  his;  that  when  they  begin  to 
reign,  he  shall  cease  to  reign;  and  that  when 
they  ascend  the  throne,  he  shall  descend  from 
it?  It  is  not  sufficient  to  say,  that  though  he 
cease  to  reign  as  Mediator,  he  shall  continue 
to  reign  as  God;  for  the  saints  are  described  as 
about  to  enjoy  all  these  high  honours,  not 
immediately  from  their  communion  with  him 
as  God,  but  as  Mediator. 

4.  This  appears  further  from  the  tenure  by 
which  the  saints  in  heaven  shall  enjoy  all  their 
exalted  privileges.  They  shall  hold  them  by 
a  mediatory  tenure.  They  shall  enter  heaven 
on  his  right:  "  In  my  Father's  house  are  many 


148  OFFICES  OF  CHRIST. 

mansions;  if  it  were  not  so  I  would  have  told 
you:  I  go  to  prepare  a  place  for  you."  They 
shall  retain  it  by  the  same  tenure:  "  They 
shall  reign  in  life  by  one,  Jesus  Christ." 

5.  The  perpetuity  of  our  Lord's  mediato- 
rial character  further  appears,  from  the  perpe- 
tuity of  his  subordination  to  the  Father.  When 
the  Father,  in  his  resurrection  and  ascension 
to  heaven  in  our  nature,  put  all  things  under 
him,  by  a  divine  grant,  for  the  good  of  the 
church  his  body,  whether  they  be  thrones  or 
dominions,  principalities  or  powers,  the  Father 
himself  was  excepted.  Though  vested  with 
this  extensive  authority,  still  the  head  of  Christ 
as  Mediator  was  God;  "For  he  hath  put  all 
things  under  his  feet.  But  when  he  saith, 
All  things  are  put  under  him,  it  is  manifest 
that  he  is  excepted  who  did  put  all  things 
under  him."  1  Cor.  xv.  27.  But  we  are  told 
that  when  all  those  things  are  subdued  unto 
him  at  the  end  of  time,  and  when  on  that 
account,  in  the  sense  already  explained,  he 
shall  have  delivered  up  the  kingdom  to  God 
even  the  Father,  the  same  subordination  shall 
continue,  which  plainly  implies  the  continua- 
tion of  his  mediatory  office,  according  to  which 
alone  he  is  subordinate:  "And  when  all  things 


OFFICES  OF  CHRIST.  149 

shall  be  subdued  unto  him,  then  shall  the  Son 
also  himself  be  subject  unto  him  that  put  all 
things  under  him,  that  God  may  be  all  in  all." 
(Verse  28.)  We  admit  that,  with  an  Arian 
and  a  Socinian,  this  argument  will  have  no 
weight,  since  both  deny  our  Lord's  essential 
Deity  or  equality  with  the  Father;  but  to  a 
Trinitarian,  we  apprehend  the  argument  now 
stated,  in  support  of  the  perpetuity  of  our 
Lord's  mediatory  character,  must  appear  con- 
clusive. As  the  Son,  viewed  as  God,  is  the 
Father's  equal,  so  in  the  sense  in  which  they 
are  equal  there  can  be  no  subordination  of  the 
one  to  the  other;  and  viewed  simply  as  man, 
there  could  be  no  use  for  bringing  forward  his 
subordination  in  the  present  argument,  since 
in  this  view  he  is  essentially  and  necessarily 
subordinate  to  the  Godhead;  the  subordination 
mentioned  in  the  passage  under  consideration 
can,  therefore,  refer  to  him  in  no  other  cha- 
racter than  that  of  Mediator. 

In  fine,  this  doctrine  is  fraught  with  com- 
fort to  the  believer,  to  whom  every  office 
which  our  Lord  holds  as  Mediator  is  precious, 
so  precious  that  the  opposite  doctrine  is  calcu- 
lated to  throw  a  gloom  over  his  mind,  in  his 
meditations  and  anticipations  with  respect  to 


150  OFFICES  OF  CHRIST. 

the  heavenly  state.  It  is  true,  that,  in  one 
view,  this  is  no  decisive  proof  that  Christ's 
official  character  shall  continue  for  ever;  but, 
in  another,  it  affords  a  strong  presumption  in 
its  favour.  We  can  scarcely  suppose  that  the 
Holy  Spirit  would  have  inculcated  so  strongly, 
and  so  frequently,  in  the  word,  the  sentiments 
of  esteem  for  Christ,  trust  and  delight  in  him, 
in  the  specific  character  of  Mediator,  and  fos- 
tered and  cherished  the  same  feelings  and  sen- 
timents in  the  hearts  of  them  who  believe,  in 
preparing  them  for  heaven,  by  his  saving 
operations,  if,  upon  their  admission  in  com- 
plete human  nature  into  heaven,  they  were  to 
find  our  Lord  divested  of  his  official  character, 
which  they  now  hold  so  precious,  and  through 
which  alone  they  expect  acceptance  with  God 
in  the  present  life,  and  to  be  admitted  to  dwell 
for  ever  in  his  beatific  presence  in  the  life  to 
come.  But,  in  this  particular,  their  hopes 
shall  not  be  disappointed;  for  "  he  shall  reign 
over  the  house  of  Jacob  for  ever,  and  of  his 
kingdom  there  shall  be  no  end." 

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